BX  6335  .M369  1903 

A  manual  of  New  Testament 
teaching  on  the  unity  ot 


^A  MANUAL  OF  NEW  TESTAMENT  TEACHING 
ON  THE  UNITY  OF  THE  CHURCH,^ 
NON-RESISTANCE  OF  EVIL^-"' 
Christians  Can  Take  No  Part  in  Government, 

NON-CONFORMITY  IN  DEPORTMENT 

AND  DRESS,   IN  BUILDING  OF  CHURCHES 

AND  PUBLIC  WORSHIP, 

HEAD-COVERING  IN  WORSHIP, 

AND  A  DISSERTATION  ON 
BENEFICIARY   ORGANIZATIONS 


HA(iERSTOWN.   Ml). : 

Mail  Publishing  Company. 
1903. 


23.-2 


THE  UNITY  OF  THE  CHURCH 


When  we  eonsi'lcr  the  creation  and  ohser\'e  the  har- 
mony that  characterizes  every  part  when  it  remains  in 
the  sphere  in  which  it  was  created,  we  are  led  to  the 
conclusion  that  primarily  man  was  created  to  he  in  so- 
cial accord.     The  a1)senee  of  social  and  spiritual  fellow- 
ship is  evidence  of  the  disturbance  of  this  law  throngh 
sin.     In  agreement  witli  the  Messianic  promise,  and  in 
the  very  Avork  of  the  restoration  we  witness  the  oper- 
ation of  the  fundamental  law  in  the  union  of  all  spirit- 
ual worshippers.     This  principle  pervades  all  the  teach- 
ing of  Christ  and  his  apostles,  and  is  manifest  in  their 
earnest  advocacy  of  oneness.     Since  all  men  by  nature 
are  spiritually  dead,  it  is  evident  that  they  must  be  made 
alive  and  have  the  love  of  God  restored  to  their  souls 
before  there  can  be  unity  of  principle  and  of  action. 
The  ground  of  unity  among  believers  is  the  spiritual 
union  with  Christ.     Christ  and  true  believers  are  of  one 
spirit.     "If  any  man  have  not  the  spirit  of  Christ,  he  is 
none  of  his."     By  this  spirit  they  are  quickened,  made 
alive  and  joined  to  Christ.     He  is  the  head,  they  are  the 
body ;  "for  we  are  members  of  his  body,  of  his  flesh  and 
of  his  bones." 


The    Church   Established  by    Christ.  3 

The  mission  of  Jesus  Christ  ujoon  earth  was  to  save 
sinners  h\'  fullilling  the  law,  atoning  for  sin  by  his 
(leatli  upon  the  cross,  his  triunii)hant  resurrection  from 
the  dead  and  ascension  to  the  right  hand  of  the  Father. 
He  also  revealed  the  Father's  will  by  teaching  a  doctrine, 
the  principle  of  which  is  love;  and  as  the  jsrinciple  is  an 
unchanging. one,  so  the  doctrine  is  also  immutable.  For 
the  preservation  and  perpetuity  of  the  doctrine,  Christ 
established  the  Church.  To  this  end,  during  his  public 
ministry,  he  chose  the  twelve  Apostles,  taught  them  his 
doctrine,  and  commissioned  tliem  to  publish  it,  and  to 
organize  his  church.  They  were  authorized  to  appoint 
co-laborers  and  successors  for  the  promulgation  of  his 
word,  and  for  the  perjjetuation  of  the  church,  with  the 
promise  of  the  light  of  his  spirit  to  guide  them  into  all 
truth.  They  were  to  proclaim  the  Gospel  of  his  king- 
doni,  the  sanie  that  he  had  taught  them.  He  gave  them 
H  sure  word  of  promise:  "Lo,  I  am  with  you  alway, 
even  unto  the  end  of  the  world;"  and,  "The  gates  of 
hell  sliall  not  ]n-evail  against  it."  Thus  we  have  full 
assurance  that  his  church 'shall  prevail,  and  shall  con- 
tinue unchanged  in  its  doctrines  and  ordinances ;,  for  it 
is  l)uilt  u])on  tlie  word  of  Eternal  Truth, 'which  will 
abide  after  lieaven  and  earth  have  passed  away;  and 
has  the  jiromise  of  the  over-shadowing  presence  and  guid- 
ance of  that  "(4od  that  changeth  not." 

Christ,  the  author  and  life  of  the  church,  taught 
human  depravity,  tlie  unsavecTstate  of  man,  and  the  ne- 
cessity of  repentance  and  reformation  of  life.  He  also 
taught  the  necessity  of  faith,  and  of  the  restoration  of 


4  The    Unity  of  the   Church, 

the  divine  life  to  the  soul,  as  forcibly  expressed  in  his 
words  to  Nicodemus :  "Marvel  not  that  I  said  unto  thee, 
ye  musi  he  horn  again."   (John  3  :7.) 

The  effect  of  this  new  birth  or  regeneration  in  believ- 
ers is  a  similarity  in  sentiment  and  desire,  which  •  is 
wrought  by  the  divine  Spirit  upon  sucli  souls  as  have 
attained  to  a  knowledge  of  their  lost  and  helpless  state, 
and  through  repentance  and  a  desire  for  salvation  have 
by  faith  applied  to  the  source  of  all  comfort,  and  ob- 
tained pardon  of  their  sins. 

The  Church  of  Christ  Must  be   One. 

The  visible  Church  of  Christ  is  an  expression  of  the 
spiritual  fellowship  resulting  from  faith  in  Christ.  "In 
whom  ye  also  are  buildcd  together  for  an  habitation  of 
God  through  the  Spirit."  The  Church  is  an  effect  of 
regeneration.  The  restoration  of  spiritual  life  antedates 
the  church.  God  is  love,  and  this  love  is  that  life.  Love 
and  unity  are  inseparable.  There  can  be  no  true  church 
without  this  spiritual  life  in  its  members;  and  where 
there  is  spiritual  life  there  is  unity.  Unity  because  they 
are  all  led  by  one  spirit,  and  all  baptized  by  one  spirit 
into  one  hotly.  "Ye  also  as  lively  stones  are  built  up  a 
spiritual  house,  an  holy  priesthood,  to  offer  iip  spiritual 
sacrifices  acceptable  to  God  by  Jesus  Christ." 

Every  ordinance  and  every  precept  of  the  Gospel  is 
based  upon  love,  which  iinjilies  fellowship  and  commun- 
ion. Baptism  is  expressive  of  unity.  It  is  a  s3^mbol  of 
the  spiritual  baptism,  which  impresses  the  same  doc- 
trine and  rule  of  life  upon  all  who  receive  it.     It  is  ad- 


Exemplified  by  Gospel  Teaching.  5 

ministered  in  the  names  of  the  Father,  Son  and  Holy 
Ghost,  which  are  one  in  life  and  essence.  The  baptized 
profess  to  be  united  with  the  Trinity,  and  with  all  who 
are  Ijegotten  of  the  same  power. 

We  have  the  same  expressions  of  unity  in  the  lan- 
guage of  the  Apostle  when  he  writes  of  what  must  char- 
acterize those  who  would  partake  of  the  Lord's  Supper: 
"For  we  being  many  are  one  bread  and  one  body;  for 
we  are  all  partakers  of  that  one  bread."  Here  we  have 
an  unmistakable  evidence  of  the  power  of  Christ's  death, 
which  will  ever  unite  the  j)eopl5  of  God  into  one  body, 
who  are  spiritually  of  the  same  mind  and  judgment. 

Christ  said,  "Upon  tliis  rock,"  as  upon  a  sure  foun- 
dation, "I  will  build  my  church"  (not  churches.)  His 
language  is  unmistakable.  It  admits  of  but  one  true 
church.  Pie  founded  but  one,  and  authorized  none 
other.  The  fact  that  there  are  many  professed  churches 
of  Christ  does  not  invalidate  nor  change  the  express 
declaration  of  Christ.  As  the  disciples  were  command- 
ed to  teach  all  he  had  taught  them,  they  undoubtedly 
advocated  the  doctrine  of  unity.  Their  successors  hav- 
ing the  same  divine  spirit  to  guide  them,  always  taught 
the  same  and  always  will  continue  to  do  so.  Since  the 
doctrine  of  Christ  does  not  change,  the  church  will  have 
the  same  spirit  and  doctrine  now,  and  until  the  end  of 
time,  that  she  had  when  first  organized.  We  find  in  John 
10 :16,  "And  other  sheep  I  have  that  are  not  of  this 
fold;  them  also  I  must  bring,  and  they  shall  hear  my 
voice ;  and  there  shall  be  one  fold  and  one  shepherd."  It 
is  plain  from  his  language  that  all  who  hear  his  voice 


6  The    Unity  of  the   Church, 

will  be  gathered  into  one,  fold  under  one  Shepherd.  There 
is  here  no  recognition  of  sects.  The  meaning  of  the  lan- 
guage is  so  evident  that  it  leaves  no  room  for  doubt  as  to 
the  unity  that  must  exist  in  Christ's  church. 

Let  us  hear  the  high-priestly  prayer  of  Jesus  Christ : 
"Neither  pray  I  for  these  alone,  but  for  them  also  which 
shall  believe  on  me  through  their  word;  that  they  all 
may  be  one;  as  thou,  Father,  art  in  me,  and  I  in  thee, 
that  they  also  may  be  ope  in  us;  that  the  world  may  be- 
live  that  thou  hast  sent  me.  And  the  glory  which  thou 
gavest  me,  I  have  giverf  them ;  that  they  may  l)e  one,  even 
as  we  are  one ;  I  in  them,  and  thou  in  me,  that  they  may 
be  made  perfect  in  one."  (John  17  :20-23.)  It  should 
not  be  strange  to  any  one  that  such  a  perfect  union  is 
possible,  for  it  is  essential  to  a  free  intercourse  through 
the  workings  of  grace  by  the  Holy  Spirit, — it  is  the 
soul  united  to  the  Deity.  Paul  says,  "By  one  spirit  are 
we  all  baptized  into  one  body,"  of  which  "Christ  is  the 
head."  making  a  perfect  union. 

Paul  in  reference  to  the  salvation  of  the  Gentiles 
says,  "To  make  in  himself  of  twain,  one,  new  man;  and 
that  he  might  reconcile  l)oth  unto  God  in  one  body  by 
the  cross."  And  again  he  says,  "Tliere  is  one  body  and 
one  spirit^  even  as  ye  are  called  in  one  hope  of  your  call- 
ing. The  expressions  "one  fold,"  "one  new  man,"  "one 
body,"  "one  church,"  are  synonymous,  in  the  singular 
numlier,  and  express  plninly  that  there  can  l^e  but  one  vis- 
ible, undivided  church.  Strange  indeed  that  these  plain 
teachings  are  regarded  so  little,  or  discarded  altogether 
by  almost  the  entire  protestant  church.     Some  believe 


Paul   Teaches    Unity,   Opposes  Division.  7 

in  baptism  upon  faith,  others  in  infant  baptism;  some 
that  immei-sion  is  the  only  true  mode  of  baptism ;  and  of 
these  some  insist  on  single,  and  others  on  trine  immer- 
sion; others  practice  pouring  or  sprinkling.  Some  ad- 
vocate non-resistance,  but  the  great  majority  do  not ; 
and  so  they  differ  throughout  almost  the  entire  New 
Testament  teaching. 

Endless  discussions  and  divisions  have  resulted  from 
this  great  diversity  of  opinions.  To  accept  that  the  good 
in  all  these  divided  churches  constitute  the  true  church 
of  Christ,  as  is  now  popularly  accepted,  we  would  have 
to  conclude  that  it  is  indeed  a  divided  church.  This 
view  we  maintain  is  unseriptural.  These  divisions  are 
also  of  a  very  serious  character;  and  are  carried  so  far  as 
to  oblige  the  different  parties  to  build  separate  houses  for 
worship,  and  to  have  separate  schools  in  which  to  educate 
their  ministry  in  their  respective  creeds. 

Paul  in  writing  to  his  Corinthian  brethren  reproved 
them  on  account  of  the  divisions  which  existed  among 
them,  saying,  "Ye  are  carnal :  for  whereas  there  is  among 
you  envying,  and  strife,  and  divisions,  are  ye  not  car- 
nal and  walk  as  men  ?  for  while  one  saith,  I  am  of  Paul, 
and  another,  I  am  of  Apollos,  are  ye  not  carnal  ?"  This 
is  precisely  the  state  of  things  today ;  for  one  says,  I  am 
of  Luther;  another,  I  am  of  Wesley;  and  so  on  through- 
out. Consequently  all  are  carnal,  according  to  Paul's 
view,  on  account  of  their  divided  condition;  and  as  all 
members  in  these  different  denominations  subscribe  to 
the  tenets  held  by  their  respective  churches,  they  are  all 
leavened  with  this  spirit  of  division,  which  is  a  great 


8  The    Unity  of  the   Church. 

evil;  and  therefore  none  can  be  good  in  a  gospel  sense 
who  support  it. 

These  divisions  of  the  present  time  are  of  a  more 
serious  character  than  were  those  in  the  Corinthian 
church,  and  result  from  a  different  cause;  for  they  in- 
volve the  doctrine  of  Christ,  while  theirs  merely  con- 
sisted in  a  preference  of  men,  and  not  in  diversity  of 
religious  views.  The  adherents  of  Wesley  do  not  follow 
him  on  account  of  any  preference  for  the  man,  but  on 
account  of  the  views  he  promulgated.  The  same  with 
the  followers  of  Luther,  Calvin  and  others.  The  adhe- 
rents of  Luther  cannot  accept  the  views  of  Wesley ;  neith- 
er can  the  followers  of  Wesley  accept  the  views  promul- 
gated by  Luther;  both  parties  fearing  if  they  did  they 
might  jeopardize  their  soul's  salvation.  If  this  were  not 
so  there  could  be  no  satisfactory  reason  given  why  they 
should  not  unite,  as  in  many  ways  it  would  be  advan- 
tageous, and  'certainly  more  consistent.  The  followers 
of  Luther  admit  that  there  are  good  Christians  among 
the  followers  of  Wesley;  and  the  adherents  of  Wesley 
admit  there  are  good  Christians  among  the  followers  of 
Luther;  and  they  call  one  another  brethren.  So  is  it 
throughout  all  the  churches.  All  this  shows  these  di- 
visions to  be  inconsistent  with  sound  reason,  and  decid- 
edly contrary  to  the  teachings  of  Christ  and  the  apostles. 

The  question  may  be  raised  as  to  the  existence  of  an 
invisible  church  on  earth.  We  may  accept  that  there 
are  many  persons  in  an  isolated  state  throughout  the 
world  who  have  peace  with  God  and  are  associated  with 
him  through  the  spirit ;  and  while  such  are  heirs  of  the 


The  Church  an  Organized  liody.  9 

promise,  and  members  of  his  spiritual  body,  yet  they  do 
not  constitute  a  church,  for  tliey  are  unorganized  and 
can  not  oliserve  the  ordinances.  The  church  on  earth 
must  necessarily  be  an  organized  liody  of  true  believers. 
But  those  members  who  are  considered  good  Christians 
scattered  among  the  different  churches,  are  not  organized 
separately  from  the  organized  bodies  with  which  they 
are  identified;  and  as  little  could  they  organize  into  one 
body,  as  those  bodies  could  to  which  they  belong.  There- 
fore we  must  conclude  that  they  do  not  constitute  the 
invisible  body  or  church  of  Christ ;  for  all  true  and  up- 
right Christians  have  been  baptized  by  one  Spirit  into 
one  hod]),  which  is  the  visible  church. 

But  they  persist  in  their  views  probably  because  the 
Gospel  recognizes  only  one  united,  visible  church ;  and  in 
order  to  comfort  themselves  with  a  hope  of  salvation  in 
their  disunited  condition,  they  have  formed  the  idea  that 
the  good  in  the  many  churches  are  members  of  the  in- 
visible church,  which  they  hold  is  a  united  body.  But 
this  would  be  strange  indeed.  First  we  have  the  many 
sects  entertaining  diverse  doctrines,  disconnected  in 
worship,  some  pulling  down  what  others  build  up.  Then 
popular  sentiment  would  create  the  united  church  of 
Christ  out  of  this  disunited  body  of  professors.  But  we 
cannot  consistently  with  enlightened  reason  accept  that 
nnvtbing  so  disunited  can  still  be  so  united  as  to  be  of 
one  soul  and  one  body,  as  the  church  must  be;  and  the 
Lord  will  not  accept  it.  if  we  believe  that  his  word  is 
truth,  and  that  it  will  be  the  test  of  our  faith. 

It  should  be  plain  to  all  that  if  all  who  profess  the 


10  The   Unity  of  the   Church. 

religion  of  Christ  were  of  the  same  mind,  spiritually, 
there  could  be  no  divisions.  The  many  divisions  of  the 
present  time  are  the  residt  of  disagreement  in  doctrine; 
and  could  not  exist  if  all  wlio  profess  to  love  Christ  had 
the  mind  of  Christ.  There  is  evidently  something  wrong 
when  such  divisions  prevail ;  and  it  is  strong  evidence  of 
the  absence  of  the  principle  of  spiritual  life,  which  is 
love.  Must  we  not  in  all  honesty  charge  these  divisions 
to  the  author  of  all  divisions  and  discord? 

The  Vine  a  Representation  of  Unity. 
"I  am  the  vine,  ye  are  the  branches.  As  the  branch 
cannot  bear  fruit  of  itself,  except  it  abide  in  the  vine; 
no  more  can  ye,  except  j^e  abide  in  me."  (John  15  :4,  5.) 
In  this  parable  Christ  plainly  and  unmistakably  teacliea 
unity.  Every  believer  is  a  branch  in  the  Vine,  which  is 
Christ,  and  is  a  member  of  his  body ;  and  as  the  branches 
of  the  natural  vine  partake  of  the  nature  of  the  vine, 
being  nourished  by  it,  so  also  every  true  believer  is  by 
faith  united  to  Christ,  having  his  spirit  and  life.  Since 
there  is  similarity  between  the  natural  vine  and  its 
branches ;  and  as  they  are  used  as  a  figure  of  Christ  and 
his  church,  it  is  conclusive  that  there  is  agreement  and 
accord  between  all  who  are  united  to  Christ  by  faith, 
and  who  thereby  have  the  divine  life.  As  the  natural 
vine  draws  its  nourishment  from  the  earth,  and  the 
brandies  are  nourished  by  the  vine,  so  the  divine  life  is 
by  Christ  imparted  to  every  one  who  is  united  to  him 
by  faith.  Having  the  spirit  and  life  of  Christ,  they  also 
have  unity;  for  the  kingdom  which  Christ  secured  for 
his  people  consists  of  peace,  joy  and  righteousness  in  the 
Holy  Ghost. 


The    Vine, —  The  Sects  Not  Branches.  11 

Tt  is  claiinod  l)y  many  woll  disposod  persons  tliat 
the  different  orpmizations,  called  elnirehes.  are  branches 
in  the  trne  Vine.  Tf  this  he  true,  wliy  are  tliey  not 
united  ?  Why  are  tliey  not  joined  too;ot]ier  in  the  same 
judgment?  Why  are  they  not  teaching  the  same  doc- 
trine? That  they  disagree  is  evident  from  the  fact  that 
they  are  not  united.  Tt  will  not  avail  to  say,  they  differ 
only  in  non-essentials.  There  is  a  manifest  lack  of  sin- 
cerity in  this  popular  and  very  deceptive  theory.  To 
divide  on  non-essentials,  or  for  any  cause,  is  at  variance 
with  the  spirit  and  letter  of  the  gospel ;  and  their  very 
position  and  worship  contradict  such  claim.  Divisions 
are  opposed  to  the  divine  economy,  a.s  evinced  by  the 
teaching  and  practice  of  the  Apostles ;  and  by  the  man- 
ifestation of  the  divine  will  upon  the  day  of  Pentecost. 
How  utterly  untenalde  therefore  the  claim,  that  divis- 
ions are  justifiable,  because  of  differences  that  do  not 
amount  to  amihing. 

We  maintain  that  a  church  can  not  be  a  united 
body  unless  it  is  kept  unspotted.  By  this  we  mean  that 
reparation  must  be  made  for  all  misdemeanors  on  the 
part  of  the  members,  and  those  who  persist  in  wrong- 
doing unrepented  of,  or  who  wilfully  sin.  must  be  separ- 
ated from  the  body.  We  will  present  some  gospel  teach- 
ing: 

"That  he  might  present  it  to  himself  a  glorious 
churcli,  not  having  s]K)t.  or  wrinkle,  or  any  such  thing; 
but  that  it  should  be  holy  and  without  bhMuish."  (Eph. 
5:27.) 

''Xow  1  beseech  you,  brethren,  by  the  name  of  our 


12  The   Unity  of  the   Church, 

Lord  Jesus  Christ,  that  ye  all  speak  the  same  thing,  and 
that  there  be  no  divisions  among  you;  but  that  ye  be 
perfectly  joined  together  in  the  same  mind  and  the  same 
judgment."'     (T  Cor.  1:10.) 

"Endeavoring  to  keep  the  unity  of  the  spirit  in  the 
bond  of  peace."     (Eph.  4:3.) 

"Know  ye  not  tliat  a  little  leaven  leaveneth  the 
whole  lump?"     (ICor.  5:G.) 

Indeed  we  must  accept  from  these  scriptures  and 
others  that  no  body  of  worshippers  can  justly  claim  to 
be  the  church  of  Christ  who  do  not  honestly  and  dili- 
gently strive  to  maintain  a  united,  unspotted  member- 
ship. Paul's  instruction  to  Titus,  "A  man  that  is  an 
heretic,  after  the  first  and  second  admonition  reject," 
supports  our  position.  To  retain  such  would  lead  to 
disputations  and  dissensions. 

To  maintain  the  purity  of  the  church,  that  it  may 
be  a  united  body,  Christ  gave  us  in  Matt.  18:15-17  a 
divine  rule,  a  true  exponent  of  divine  love: 

"Moreover  if  thy  brother  shall  trespass  against  thee, 
go  and  tell  him  his  fault  between  thee  and  him  alone; 
if  he  shall  hear  thee  thou  hast  gained  thy  brother.  But 
if  he  will  not  hear  thee,  then  take  with  thee  one  or  two 
more,  that  in  the  mouth  of  two  or  three  witnesses  every 
word  may  be  established.  And  if  he  shall  neglect  to 
hear  them,  tell  it  unto  the  church ;  but  if  he  neglect  to 
hear  the  church,  lot  him  be  unto  thee  as  an  heathen  man 
and  a  pu])lican."  This  is  further  enforced  by  Paul's 
teaching  in  Gal.  6:1:  "If  any  man  be  overtaken  in  a 
fault,  ye  wliich  are  spiritual  restore  such  an  one  in  the 


Matt.    1 8,   Its    True  Import.  13 

spirit  of  meekness;  considering  thyself  lest  thou  also  he 
tonijited." 

No  church  or  hody  of  worshippers  can  maintain 
their  integrity  without  oheying  the  commandments,  but 
particularly  these  of  Christ  and  his  apostle;  for  offenses 
will  come,  even  to  the  best  disposed;  and  they  cannot 
with  impunity  he  neglected.  A  faithful  observance  of 
these  commandments  is  a  most  profitable  and  instruc- 
tive exercise,  and  nothing  tends  more  to  strengthen  the 
bonds  of  love  and  fellowship;  while  the  neglect  of  them 
cannot  otherwise  than  tend  to  a  spiritual  decline.  Our 
Lord  said.  "Tf  a  man  love  me  he  will  keep  my  words;" 
and  again.  "If  thou  wilt  enter  into  life,  keep  my  com- 
mandments." 

All  the  redeemed  of  the  Lord  love  one  another,  and 
therefore  do  not  ?uflfor  sin  to  remain  upon  any  member 
of  the  fold.  The  life-giving  principle  of  love  influences 
them  to  act  in  harmony  with  the  command  of  love,  to 
the  extent  that  if  brethren  err,  they  will  tell  them  of 
their  fault  with  the  view  of  gaining  them.  If  they  fail 
to  gain  them  by  simply  calling  their  attention  to  the 
failing,  they  will  continue  their  labor  according  to  the 
command.  If  they  fail  to  gain  them  by  further  effort, 
they  will  be  referred  to  the  judgment  of  the  church ;  and 
if  they  reject  the  counsel  of  the  church,  they  will  be 
separated  as  unfaithful  members.  This  duty  devolves 
upon  every  member  of  the  church  of  Christ.  The  com- 
mand is  based  upon  love,  and  is  designed  for  the  pro- 
motion of  peace  and  harmony.  It  is  plain  and  specific, 
and  indispensable  to  the  unity  of  the  church.     There 


14  The    Ujiity  of  the   Church. 

is  divine  goodness  and  wisdom  displayed  in  it.  The 
first  step  is,  "Tell  him  his  fault  l)etween  thee  and  him 
alone.  If  he  shall  hear  thee  thou  hast  gained  thy  broth- 
er." The  motive  is  love,  the  object  is  to  gain  the  broth- 
er,— to  reclaim  the  erring.  No  other  motive  is  admis- 
sible. It  is  not  because  the  brother  has  wounded  our 
feelings,  or  because  he  has  not  treated  us  brotherly;  it  is 
solely  to  gain  him. 

But  to  comply  with  the  conditions  of  this  command 
is  a  cross  to  selfish  nature,  for  its  prompting  would  be  to 
resent  the  act  by  punishing  him,  either  by  a  personal 
rebuke,  or  a  cool  indifference,  or  by  telling  it  to  others. 
To  take  this  course  would  place  both  to  a  disadvantage 
for  future  labor,  and  make  both  guilty  of  trespass. 
Many  learn  while  on  duty  here  the  force  of  the  Apostle's 
words,  "The  flesh  lusteth  against  the  Spirit,"  and  that 
they  must  set  their  minds  against  its  evil  promptings, 
and  follow  the  leadings  of  the  spirit  as  defined  in"  our 
Savior's  instructions.  The  most  charitable  construc- 
tion should  be  placed  upon  the  trespasser's  conduct,  and 
every  effort  made  to  maintain  confidence  until  the  mat- 
ter is  concluded,  never  losing  sight  of  our  Savior's  in- 
junction, '"Whatsoever  ye  would  that  men  should  do  to 
you,  do  ye  even  so  unto  them." 

The  Apostle  John  wrote,  "By  this  we  know  that  we 
love  the  children  of  God  when  we  love  God  and  keep  his 
commandments."  If  we  are  in  possession  of  this  love, 
and  love  him  whom  we  have  not  seen,  then  we  will  also 
love  our  brother  whom  we  see,  and  will  have  much  con- 
cern for  his  spiritual  welfare,  especially  when  he  is  eX' 


The    Trcspassei .  16 

posed  to  flangpr.  If  natural  love  prompts  us  to  risk  our 
lives  in  rescuing  a  natural  brother  or  sister  from  death, 
which  is  only  the  death  of  the  body,  how  much  greater 
should  be  our  concern  for  a  spiritual  brother  or  sister, 
to  whom  we  arc  bound  by  stronger  ties  than  the  ties  of 
natural  love;  for  the  death  to  which  they  are  exposed  by 
giving  way  is  nothing  less  than  an  eternal  separation 
from  God,  and  being  cast  into  outer  darkness. 

But  the  success  of  the  labor  in  this  line  depends 
much  on  the  state  of  mind  in  which  the  brother  goes. 
He  may  by  a  critical  and  austere  manner  succeed  in 
getting  the  trespasser  to  acknowledge  his  fault  and  seek 
pardon,  but  yet  not  gain  him  in  full  confidence  and 
brotherly  love.  In  that  case  the  trespasser's  mind  may 
react,  upon  reflection,  and  most  likely  follow  its  natur- 
al bent  in  a  close  and  selfish  criticism  of  the  interview, 
and  thus  result  in  a  wounded  feeling  that  can  view  the 
other  only  as  a  severe  brother.  Thus  instead  of  strength- 
ening those  tender  ties  of  affection  that  bind  together  the 
hearts  of  believers,  they  would  be  weakened. 

P.ut  if  after  the  command  is  fully  com])lied  with  in 
the  three  distinctive  efforts  at  reclaiming,  'lie  will  not 
hear  the  church,"  nor  submit  to  its  counsel,  it  would  be 
sufficient  proof  that  he  had  lost  the  love  of  God,  and 
consequently  had  become  a  spot  in  the  church.  The 
love  that  moved  the  church  to  employ  every  means  with- 
in its  power  to  prevent  his  falling  away,  will  now  prompt 
it  to  employ  the  last  expedient,  that  of  withdrawing  from 
him  that  he  may  be  led  to  reflection,  and  perchance  to 
repentance. 


16  The    Unity  of  the   Church. 

Those  who  fall  from  grace,  and  relapse  into  a  car- 
nal state,  become  dead  members;  and  their  separation 
from  the  body  of  Christ  is  as  necessary  for  the  mainten- 
ance of  the  s])iritual  health  of  the  body,  as  is  the  ampu- 
tation of  an  incurably  diseased  member  for  the  preserva- 
tion of  the  life  of  the  natural  body.  If  permitted  to  re- 
main they  would  be  detrimental  to  the  peace  and  purity 
of  the  church ;  and  as  a  rebuke  and  correction,  they 
should  be  separated  from  it.  According  to  the  command 
they  nmst  be  held  as  the  Jews  held  the  heathen  and 
publicans,  or  in  other  words,  be  put  under  the  ban. 
What  that  implied  can  l3e  learned  from  Peter's  remark 
to  Cornelius,  the  Roman  centurion :  "Ye  know  how  that 
it  is  an  unlawful  thing  for  a  man  that  is  a  Jew  to  keep 
company,  or  to  come  unto  one  of  another  nation."  Paul 
writes,  "If  any  man  oljcy  not  our  word  by  this  epistle, 
note  that  man  and  have  no  company  with  him  that  he 
may  be  ashamed."     (3  Thes.  3:14.) 

The  object  of  banning  aside  from  keeping  the 
church  undefiled  and  blameless,  is  to  reclaim  those  who 
have  fallen,  as  has  been  stated;  and  which  the  apostle 
nuikes  plain  in  the  case  of  the  fornicator  whom  the  Co- 
rinthian Church  retained  among  them.  He  command- 
ed them  "To  deliver  such  an  one  unto  Satan  for  the  de- 
struction of  the  flesh,  that  the  spirit  may  be  saved  in  the 
day  of  the  Lord  Jesus."  (I  Cor.  5:5)  Thig  evidently 
being  the  object,  then  it  must  have  been  the  design  of 
Christ  that  the  church  should  hold  him  as  a  heathen  man 
and  a  publican. 

But  with  those  members  who  are  found  guilty  of 


Tlie  Reproof  of  tin    Hit  ins;.  17 

comiiiittini:;  gross  sins,  such  as  fornication,  adultery, 
drunkenness,  etc.,  it  is  not  necessary  to  labor  according 
to  Matt.  IStli;  for  such  arc  spiritually  dead,  and  must 
he  separated  from  the  hody.  For  tlicm  to  remain  would 
imperil  the  spiritual  well-being  of  the  other  members. 
They  might  become  infected  with  the  virus  of  their 
crimes,  and  endanger  even  the  life  of  the  body.  There- 
fore the  church  must,  as  Paul  directed  the  Corinthians, 
"deliver  such  unto  Satan  for  the  destruction  of  the 
flesh,"  and  not  keep  company  with  them,  not  even  to 
eat,  lest  they  leaven  the  body,  and  not  be  brought  to  feel 
their  shame. 

Many  claim  this  eating  does  not  mean  at  ordinary 
meals,  but  only  at  the  Lord's  table.  Paul  had  written 
to  them  in  a  former  epistle  not  to  keep  company  with 
fornicators;  and  then  in  this  epistle  writes,  "Yet  not 
altogether  with  the  fornicators  of  this  world,  for  then 
must  ye  needs  go  out  of  the  world.  But  now  I  have 
written  unto  you  not  to  keep  company,  if  any  man  that 
is  called  a  brother  be  a  fornicator,  with  such  an  one, 
not  to  eat."  The  apostle  makes  a  distinction  between 
the  fornicators  of  this  world,  and  one  that  is  called  a 
l)rother.  No  one,  however  liberal  in  his  views,  would 
iiold  that  known  fornicators,  adulterers,  etc.,  should  be 
admitted  to  the  communion  table ;  and  even  had  Paul 
made  no  distinction  between  fornicators,  he  would  have 
had  no  need  of  writing  anything  about  his  communing, 
as  after  separation  he  would  stand  in  the  same  relation 
to  the  church  as  the  worldly  fornicators;  and,  conse- 
quently, it  is  very  plain  tliat  he  meant  eating  at  ordi- 


18  The    Unity  of  the   Church. 

nary  meals;  and  he  would  liave  them  do  the  same  as  the 
Jews  who  refused  to  eat  with  heathens  and  publicans. 

To  make  it  more  comprehensible  and  impressive  we 
will  group  together  the  parts  of  those  passages  bearing 
upon  the  avoidance  of  members  placed  under  the  ban : 
"Let  him  be  unto  thee  as  a  heathen  man  and  a  publican." 
(Matt.  18:17.)  "Mark  them  who  cause  divisions  and 
offenses,  and  avoid  them."  (Eomans  16:17.)  "I  have 
written  unto  you  not  to  keep  company,  if  any  man  that 
is  called  a  brother  be  a  fornicator,  with  such  an  one 
no  not  to  eat."  (I  Cor.  5:11.)  "Withdraw  yourselves 
from  every  brother  that  walketh  disorderly."  (2  Thes. 
3:6.)  "If  any  man  obey  not  our  word  by  this  epistle, 
note  that  man  and  have  no  company  with  him."  (2 
Thes.  3:14.)  "A  man  that  is  a  heretic  reject."  Here, 
are  six  quotations,  three  are  alike,  not  to  hee-p  company ; 
one  is  avoid,  another  is  withdraw,  and  the  last  is  reject. 
The  sentiment  expressed  in  them  is  about  the  same, 
and  proves  conclusively  that  they  are  applicable  only 
to  the  united  church  of  Christ.  They  are  also  imper- 
ative, and  require  strict  obedience;  for  on  this  depends 
the  purity,  safety  and  perpetuity  of  the  church. 

We  are  prompted  by  love  to  appeal  to  the  convic- 
tions of  the  ministers  and  members  of  the  different  re- 
ligious organizations,  and  we  would  ask  them,  Is  not  the 
command  of  love  as  given  in  Matt.  18  binding  upon  all 
Christians  ?  Is  it  not  essential  to  the  unity  and  purity, 
and  hence,  the  perpetuity  of  the  church?  There  can 
most  assuredly  be  but  one  response.  Yea,  verily  it  is. 
Again,  must  it  not  be  admitted  that  under  existing  coU' 


Matt.   iS   and  Sectarianism.  19 

ditinns  lliis  is  iiupraclieable?  Lei  lliosc  reply  wlio  roc- 
o^iiizc  (Iciioiiiinationalisiii  as  orthodox.  The  difrorciit 
jiopuUir  eluirehes  profess  to  be  branches  of  the  true  vine; 
and  the  lueiiibers  of  tlicsc  churches  profess  to  be  breth- 
ren, though  they  dittcr  and  disagree  in  many  things. 
We  have  been  told  by  some  of  these  people  that  they 
recognize  as  brethren  the  members  of  other  denomina- 
tions than  their  own.  If  they  do,  they  owe  a  duty  to 
them  when  they  err,  and  that  is  to  tell  them  their  fault; 
and  if  tlicv  will  not  hear  them,  then  proceed  according 
to  the  coiniiiand  as  given  by  Christ.  But  it  must  be 
ai»i»arent  to  every  reflecting  mind,  that  with  a  divided 
church,  the  command  cannot  be  obeyed. 

And  what  is  still  more  inconsistent,  it  is  not  an  un- 
common occurrence  that  persons  are  separated  from  one 
church  and  then  are  received  by  another  church.  This 
is  all  wrong,  even  if  sectarianism  were  sanctioned  by 
the  word.  The  church  that  expels  must  be  the  one  to 
restore  again.  There  the  transgressor  is  under  obliga- 
tion to  make  reparation  for  his  sins,  that  confidence  may 
be  restored. 

The  testimony  of  Christ  is,  "Whatsoever  ye  shall 
bind  on  earth  shall  be  bound  in  heaven."  Whenever  the 
church,  by  authority  of  God's  word,  excommunicates  a 
member,  such  action  is  sanctioned  in  heaven,  and  by 
the  church  wherever  it  exists ;  since  it  is  a  united  body, 
professing  the  same  doctrine,  under  the  guidance  of  the 
riame  spirit.  The  idea  of  a  person  standing:  in  the  rela- 
tion of  an  excommunicated'  member  in  one  branch  of 
the  church  of  Christ,  and  at  the  same  time  standing  in 


30  The    Unity  of  the   Church. 

full  membership  in  some  other  branch  of  it,  is  simply 
preposterous,  and  conclusiveh'  invalidates  the  theory  of 
sectarianism.  'J'o  accept  such  inconsistency  would  be 
to  virtually  ignore  the  fact  of  a  visible  church.  It  is 
vain  to  consider  such  comniands  as  Matt.  18,  so  long- 
as  we  admit  of  the  doctrine  of  divisions;  and  it  is  evi- 
dent that  we  must  either  set  aside  this  command,  and 
much  more  New  Testament  teaching,  or  regard  this  very 
popular  sentiment  as  altogether  unscriptural.  But  as 
w^e  will  all  accept  that  tbe  Lord  has  not  given  us  any- 
thing in  vain,  not  even  the  least  of  the  commandments, 
so  every  child  of  God  will  cheerfully  accept  every  scrip- 
ture injunction,  however  averse  to  selfish,  sinful  nature, 
and  will  endeavor  to  prove  to  the  world,  not  only  by  a 
confession  of  the  lins,  but  by  his  life,  that  every  pre- 
cept is  not  only  practical,  but  serviceable  to  the  church, 
and  altogether  applicable  to  the  life  in  the  soul,  and  in 
perfect  harmony  with  it. 

We  should  add  that  there  is  no  hope  for  an  excom- 
municated person  until  he  repents  and  renders  full  sat- 
isfaction to  the  church  for  his  transgressions  and  obtains 
pardon  from  God,  through  Jesus  Christ,  when  he  is  re- 
stored to  membership  in  the  visible  body  as  we  have  rea- 
son to  believe  he  has  been  in  the  invisible.  Christ  said, 
"Whatsoever  ye  shall  bind  on  earth  shall  be  bound  in 
heaven,  and  whatsoever  ye  shall  loose  on  earth  shall  be 
loosed  in  heaven."  The  church  on  earth  and  the  church 
in  heaven  must  be  in  harmony;  or,  in  other  words,  the 
body  must  be  in  harmony  with  the  Head. 

In  I  Cor.  12  :12,  37,  Paul  compares  the  church  to 


Tlie  Human  Body  Defines   The  SpiriinaL       21 

our  natural  bodies,  saying,  "For  as  the  body  is  one,  and 
liath  many  nicMiibers;  and  all  the  members  of  that  one 
body,  being  many,  are  one  bod}',  so  also  is  Christ."  "Ye 
are  the  body  of  Christ  and  members  in  particular." 
Again  in  Eph.  5:30,  "We  are  members  of  his  body,  of 
his  Hi'sli  and  of  his  bones.". 

In  tlu'  natural  body  the  head  is  the  seat  of  intelligence 
and  of  tbe  power  of  volition.     It  devises  and  controls, 
and  tlie  luciulM'rs  being  in  perfect  subjection  to  it,  obey 
and  execute  its  designs.     The  body  has  power  because 
the  members  obey  and  act  in  harmony.     The  compari- 
son  between   the  natural  and   the  spiritual   body  is   a 
strong  one.     Christ  is  the  head  of  the  spiritual  body, 
the  churcli.     All  the  disciples  of  Christ  are  members 
of  his  spiritual  body.     He  is  the  head  from  whence  all 
spiritual  intelligence  emanates.     The     members     obey 
him,   being   in   entire   subjection   to   him;   and,   as   a 
consequence,  harmonize.     ^Members  of  the  natural  body 
sympathize  with  each  other.     When  one  member  suffers, 
all  the  other  members  are  in  sympathy  with  it.     So  it 
will  be  in  the  spiritual  body  or  church.     We  have  said 
the  comparison  is  a  strong  one.     If  it  is  warranted,  then 
we  have  a  ground  for  the  unity  of  the  church  that  no 
reasoning  can  overthrow.     The  effect  of  the  union  with 
Christ,  which  is  attained  through  the  spiritual  baptism, 
is  fittingly  expressed  by  the  Ajjostle,  Eph.  4:1G:  "From 
wliom  the  whole  body  fitly  joined  together  and  compact- 
ed by  that   which  every  joint  supplieth,  according  to 
the  effectual  working  of  every  part,  making  increase  of 
the  body  unto  the  edifying  of  itself  in  love." 


22  Ty   Unity  of  the   Chirrlu 

The  Temple  a  Type  of  The  Church. 

First,  \v^^  maintain  that  the  natural  temple  at  Jeru- 
salem was  a  type  of  the  church  of  Christ;  and  secondly, 
that  its  service  M^as  a  type  or  symbol  of  the  spiritual 
worship  in  the  kingdom  or  church  of  Christ.  We  offer 
the  following  testimony  in  proof  of  the  first  proposition. 
The  natural  temple  was  built  of  stone  prepared  by  arti- 
sans, and  cacli  stone  was  so  well  adapted  and  fitted  for 
its  particular  position  in  the  building,  that  it  was  rear- 
ed without  the  noise  of  iron  instruments;  '"'There  was 
neither  hammer,  nor  axe,  nor  any  tool  of  iron  heard  in 
the  house  while  it  was  building."  (I  Kings,  6  :7.)  How 
))eautifully  and  expressively  does  all  this  typify  the 
building  of  the  spiritual  house,  or  temple;  and  how  sig- 
nificant and  appropriate  to  our  subject  is  the  reference 
of  the  prophet  and  of  the  Apostles  to  the  same :  "Behold, 
T  lay  in  Zion  for  a  foundation  a  stone,  a  tried  stone,  a 
precious  corner  stone,  a  sure  foundation."  (Isaiah 
28:16.)  "Jesus  Christ  himself  being  the  chief  corner 
stone;  in  whom  all  the  building  fitly  framed  together 
groweth  unto  a  holy  temple  in  the  Lord."  (Eph.  2  :21.) 
"Ye  are  God's  building;"  "For  ye  are  the  temple  of  the 
living  God;"  "Ye  also  as  livel}^  stones  are  built  up  a 
spiritual  house." 

As  the  stones  were  taken  from  the  earth  and  so 
shapen  that  each  one  was  adajjted  to  its  place,  and  form- 
ed a  part  of  the  temple,  so  the  sinner  is  lifted  by  tlie 
workings  of  grace  from  his  life  in  tlie  world, — from  his 
rough,  selfish  and  sinful  nature,  and  as  a  living  stone 
is  joined  in  spirit  with  all  those  wlio  are  wrought  by  the 


The  Spiritual   Temple.  23 

same  rule,  who  collectively  compose  the  spiritual  tem- 
ple or  church  of  Christ. 

The  Spiritual  Material,  Its  Preparation, 
Upon  the  da}^  of  Pentecost  the  Apostles  preached 
witli  great  power;  and  tlie  word  was  effectual  in  bring- 
ing conviction  to  many.  They  were  pricked  to  their 
hearts,  and  realized  their  unsaved  condition.  They  re- 
pented, forsook  sin,  believed  in  the  Lord  Jesus  Christ, 
received  the  Holy  Spirit  and  were  re-created.  Three 
thousand  persons  became  of  one  heart  and  of  one  soul. 
Upon  that  occasion,  and  with  these  souls,  the  spiritual 
temple  was  established.  Soon  after  the  number  in- 
creased to  live  thousand.  Like  the  water  Ezekiel  beheld 
issuing  out  from  under  the  threshold  of  the  temple, 
which  at  first  was  ankle  deep,  then  to  the  knees,  to  the 
loins,  and  finally  a  water  that  could  not  be  passed  over; 
so  the  life  giving  spirit,  here  compared  to  water,  issues 
from  under  the  threshold  of  sanctified  souls;  and  as 
the  symbolic  water  constituted  one,  united  body,  so  all 
those  who  are  born  again,  and  led  by  the  spirit,  are 
united,  one  and  inseparable.  If  we  can  maintain  the 
assertion  that  the  literal  temple  is  a  figure  of  the  spir- 
itual, then  the  spiritual,  or  the  antitype,  must  agree  with 
the  type,  which  leaves  no  room  for  division  into  sects  or 
denominations.  Indeed  we  witness  a  unity  of  purpose, 
as  well  as  of  teaching  throughout  the  whole  Bible.  We 
now  come  to  the  second  proposition : 

The  Temple  Service  is  a  Type  of  the  Spiritual 
"Worship  of  the  True  Temple. 

True  believers  have  in  the  atonement  of  Christ  the 


5^4  The    Unity  of  the   Chnrch. 

substnnce  of  all  that  was  foroshndowod  by  the  ceremonial 
law.  The  altar,  and  the  victim  offered  upon  it,  were 
types  of  Christ.  Those  who  brought  the  offerings  usu- 
ally laid  tlieir  hands  \\\^o\\  the  head  of  the  animal  to  be 
offered,  confessing  their  sins,  when  its  })lood  was  shed, 
and  the  flesh  linrnt  upon  the  altar.  But  the  blood 
of  slain  beasts  could  not  take  away  sin.  All  this  had 
only  the  shadow  of  the  true  sacrifice.  It  revealed  the 
guilt  and  pollution  of  sin,  and  typified  the  means  for 
its  removal. 

The  fall  changed  mans'  relation  to  God ;  for  being 
defiled  by  sin,  he  could  have  no  communion  with  a  holy 
God.  The  curse  of  God's  broken  law  was  declared ;  and 
man's  sins  and  iniquities  separated  between  him  and  his 
God.  The  confession  of  sin  over  the  head  of  the  ani- 
mal, the  shedding  of  blood,  the  burning  of  the  flesh,  the 
perpetual  fire,  the  ascending  smoke,  all  clearly  empha- 
sized man's  ruined  and  lost  condition.  But  while  the 
offerings  and  sacrifices  uuder  the  law  attested  man's 
fallen  state,  they  also  were  the  herald  of  hope  pointing 
to  "The  lamb  of  God  which  taketh  away  the  sins  of  the 
world."  The  high  priest  entering  the  Holy  of  Holies 
once  a  year  was  typical  of  Christ,  the  true  High 
Priest,  who  entered  tlie  true  sanctuary,  (not  made  with 
hands)  not  with  the  blood  of  others,  but  with  his  own 
l)lood,  and  forever  put  away  sin.  Christ's  offering  con- 
sisted in  becoming  a  sacrifice  for  sin.  He  knew  no  sin; 
he  was  holy,  harmless  and  undefiled.  He  honored  the 
law  by  perfect  obedience.  He  endured  the  curse  of  the 
brokeu  law  l)y  suffering  upon  the  cross  the  agony  of  the 


The  Aaroyiic  Priesthood.  25 

si^cond  death.  TTo  expiatod  our  guilt,  arose  from  the 
dead,  and  ascended  to  the  Father;  at  wliose  right  hand 
he  is  now  seated,  and  is  our  merciful  High  Priest.  As 
Christians,  we  are  priests,  "A  royal  ]iriesthood,"  and 
'Tcings  and  priests  unto  God." 

The  priests  under  the  law,  when  going  into  the 
taliernacle  to  perform  religious  service,  were  required  to 
wasli  their  hands  and  their  feet.  The  washing  of  the 
hody,  or  any  part  of  it,  was  representative  of  moral  im- 
purity, and  indicated  the  necessity  of  being  washed  in 
the  blood  of  Christ.  The  Apostle  Paul  admonishes 
thus:  "And  having  a  High  Priest  over  the  house  of 
God;  let  us  draw  near  with  a  true  heart  in  full  assur- 
ance of  faith,  having  our  hearts  sprinkled  from  an  evil 
conscience,  and  our  bodies  washed  with  pure  water." 
(Heb.  10:23.)  The  brazen  altar  fitly  represents  Christ 
dying  for  sin;  and  the  golden  altar  near  the  ark,  as  in- 
tercessor for  his  people. 

In  the  spiritual  temple,  Christians  constitute  "a 
holy  priesthood,  offering  up  spiritual  sacrifices,  accept- 
able to  God  by  Jesus  Christ."  (I  Pet.  2:5.)  They  wor- 
ship in  spirit  and  in  truth.  They  present  their  bodies 
a  living  sacrifice.  Having  been  cleansed  by  the  blood 
of  Christ,  they,  through  the  Spirit,  offer  up  their  body 
to  the  Lord ;  that  is,  they  bring  it  into  subjection,  mor- 
tifying the  sinful  passions  and  propensities.  They  for- 
sake and  crucify  all  manner  of  sin  through  the  power 
of  Christ,  who  washed  them  in  his  own  blood,  and  made 
them  kings  and  priests  unto  .God.  By  the  power  of  the 
Spirit,  they  rule  their  passions,  and  come  hourly  and 


26  The    Unity  of  the   Church, 

daily  to  the  fountain  opened  for  sin  and  uncleanness. 
Thus  we  find  that  the  temple  in  its  natural  construction, 
and  in  its  priesthood  and  ceremonies,  is  clearly  a  figure 
and  type  of  that  temple  not  made  with  hands,  of  which 
Jesus  Christ  is  the  corner  stone;  of  that  building  that 
shall  never  wax  old  nor  decay,  but  shall  increase  in  glory 
and  praise,  world  without  end. 

What  Constitutes  Christian  Unity 

Since  there  is  a  wide  difference  of  sentiment  upon 
the  subject  under  consideration,  and  since  we  recognize 
unity  as  one  of  the  marks  by  which  the  church  of  Christ 
may  be  known,  we  feel  constrained  to  discuss  the  su).)- 
ject  a  little  further.  I  have  before  me  a  report  of  union 
or  gospel  meetings  that  were  held  in  different  towns  and 
states.  The  different  congregations  hold  union  services 
by  having  the  meeting  at  a  different  church  each  eve- 
ning of  the  week,  served  by  ministers  of  other  churches 
than  the  one  where  the  meeting  is  held.  The  watch- 
word is,  "Less  denominationalism  and  more  religion." 
As  an  evidence  of  their  comfort  under  those  conditions, 
they  refer  to  the  Psalmist;  "Behold  how  good  and  how 
pleasant  it  is  for  brethren  to  dwell  together  in  unity." 
This  appearance  of  unity  leads  many  well  disposed  per- 
sons to  believe  that  unity  is  attained.  Let  us  see  wheth- 
er such  a  unity  as  tbe  above  will  stand  the  test  of  rea- 
son and  revelation.  If  they  are  united  why  do  they 
keep  lip  their  separate  organizations?  In  some  small 
towns  tliere  are  three  churches,  whereas  one  would  ac- 
commodate all  the  worshipers. 

To  many  non-professors  of  religion,  such  divisions 


The    Works  of  l^ainre  /Repudiate  ilivisious.        3? 

ns  now  pxi<i  nvo  irroooncilnltlo  \vii1i  rojisoii  and  scripture; 
and    those   who    maintain   and    dofcnd   tliom    are   justl}' 
ohargeahle  with  strengt honing  tlio  hands  of  the  skeptie 
and   darkening  tlie  way   for  the  anxious  inquirer  after 
truth.     The   latter   reason   thus:  All    God's   works   are 
eharaeterized  hy  unity  of  principle  and  liarmony  in  oper- 
ation.    "The  heavens  declare  the  glory  of  God ;  and  the 
firiuaniont  showeth  his  luindiwork.     Day  unto  day  utter- 
eth  speech  and  night  unto  night  showeth  knowledge. 
There  is  no  speech  nor  language  where  their  voice  is  not 
heard."   (Ps.  19:1-3.)     Seed  time  and  harvest,  summer 
and   winter,  all  in  their  appointed  way,  demonstrate  a 
principle  resulting     in     harmony.     He     concludes,     if 
God's  natural  creation  is  characterized  hy  harmony,  why 
should  not  the  new,  spiritual  creature,  be  found  in  agree- 
ment.    Upon  reading  the  sacred  pages  he  meets  with 
precept  upon  precept,  and  line  upon  line,  clearly  incul- 
cating unity;  consequently  he  concludes  that  there  is  an 
error  somewhere,  either  that  the  churches  that  hold  to 
and  practice  such  views  are  not  on  the  true  foundation, 
or  that  the  scriptures  are  either  not  true  or  not  applica- 
l)le  to  man's  fallen  state,  teaching  and  requiring  that 
with  which  he  is  unable  to  comply.     Thus  divisions  in 
Christianity   are  not   helpful,   but   greatly  hinder  and 
perplex  troubled,  seeking  souls. 

We  will  conclude  this  subject  by  reafTirming  the 
doctrine  that  the  cliureh  of  Christ  is  characterized  by 
unity,  and  that  tliorc  is  no  scripture  authority  for  di- 
visions; and  thai  those  who  maintain  that  scriptural 
unity  exists  in  the  divided  state  that  professed  christians 


28  The   Unity  of  The  Omrch. 

are  now  in,  are  in  error,  and  should  awaken  and  arise 
from  their  slumber,  lest  the  night  of  death  overtake  them 
and  the  opportunity  for  repentance  be  cut  off.  If  we 
maintain  there  is  unity  where  not  even  the  appearance 
of  unity  exists,  we  will  be  found  false  witnesses,  testify- 
ing to  that  which  is  not  true  To  say  that  the  love  of 
God  can  exist  independent  of  unity  of  principle  and  ac- 
tion, would  be  to  ignore  one  of  the  fundamental  princi- 
ples of  all  New  Testament  teaching;  and  is  even  at  var- 
iance with  sound  reason,  and  with  what  is  generally  ac- 
cepted as  true  in  the  social  relations  of  life. 

There  are  very  few  persons  who  profess  religion 
who  do  not  recognize  the  doctrine  of  unity,  but  in  most 
instances  they  are  ignorant  of  the  principle  of  unity.  If 
all  the  denominations  in  their  present  state  were  to 
unite  and  put  away  denominational  names,  there  would 
still  be  no  true,  spiritual  unity;  for  to  attain  unity  all 
must  have  the  Spirit  of  Christ,  and  be  baptized  by  one 
spirit  into  one  body.  It  is  evident  that  the  regenerating 
]irinciple  of  love  must  be  possessed  by  those  who  are  the 
bride  of  the  Lamb;  which  will  unite  them,  and  consti- 
tute them  Crod's  husbandry,  God's  building,  God's 
church. 


THE     PEACEABLE     CHURCH     AND    KINGDOM) 
ITS    NON-RESISTANT    CHARACTER, 


We  iiKiy  iiitrodui'C  lliis  siihjci-i  vrry  a|)[»n>[)rial('ly 
Iiy  iiiakin_c:  several  qiKiiatioiis  frdiii  the  prophet:  "For 
unto  us  a  ehihl  is  horn,  imlo  lis  a  son  is  given.  His 
name  shall  he  called  Wondcn'ful,  Counselor,  the  Mighty 
God,  the  Everlasting  Father,  The  Prince  of  Peace." 
(Isaiah  9:().)  "'J'hey  shall  heat  their  swords  into  plow- 
shares and  their  spears  into  pruning  hooks."  (Isaiah 
3:4.)  The  life  and  teaching  of  our  Lord  Jesus  and 
of  his  apostle  are  in  pcrreut  accord  with  the  ahovc  pro[)li- 
ecics.  Jesus  taught,  "I  say  unto  you,  that  ye  resist  not 
evil."  That  we  may  not  nustake  his  meaning,  luc 
further  explains  hy  saying,  "J>ut  whosoever  shall  smite 
thee  on  thy  right  cheek,  turn  to  him  the  other  also;  and 
if  any  man  will  sue  thee  at  the  law,  and  take  away  thy 
coat,  let  him  have  thy  cloak  also."  (Matt.  5  :39,  10.)  It 
is  ohvious  that  Christ  forhade  his  disci})les  a  privilege 
which  was  allowahle  undm*  the  Mosaic  law.  He  quoted 
the  precise  text  of  the  law  which  allowed  the  liherty  of 
exacting  justice.  The  laws  which  pertain  to  the  civil 
polity  of  the  Jews  were  based  upon  justice,  and  were  a 
rule  by  which  the  magistracy  should  proceed  in  trying 
offenders.  These  were  not  allowances  for  the  gratifying 
of  revenge,  but  regulations  for  the  magistracy;  for  it 
is  apparent  that  the  precej)ts  which  Moses  gave  did  not 
authorize  private  revenge,  but  strictly  forbade  the  inflic- 


30  The  Peaceable  Kingdom. 

tion  of  injury  upon  any  one  Ironi  hatred,  or  the  grat- 
ification of  I'cvenoe.  Hence  it  was  not  necessary  for 
Christ  to  i"oi-l)i(l  the  infliction  of  punishment  to  gratify 
spite.  Wlien  Oirist  taught,  ''resist  not  evil,"  he  meant 
that  liis  followers  shouhl  not  do  as  the  Jews  did.  Their 
privilege  and  practice  was  to  })rescnt  their  grievances 
to  the  magisti'acy  Ix'forc  whoju  testimony  was  taken,  and 
the  MM'dict  rcjidered  u[)on  the  principle  of  justice. 

It  is  reuiarkahle  that  a  doctrine  so  plainly  taught 
hy  Christ  and  his  apostles  as  that  of  non-resistance,  has 
received  so  little  attention  from  the  theologians  of 
Christendoju.  It  is  a  doctrine  of  great  importance  to 
mankind  ;  since,  if  oheyed,  it  would  end  litigation  and 
Avar,  and  hring  peace  to  the  family  and  to  the  nation. 
Notwithstanding  the  plain  teaching  concerning  non- 
resistance,  and  the  demonstration  of  the  principle  of 
passive  sulmiission  to  insult  and  injury  hy  Christ  and  his 
ajiostles  in  their  lives,  there  are  large  numbers  of  pro- 
fessed Christians  who  controvert  it.  If  we  had  no  rev- 
elation except  the  New  Testament,  there  would  scarcely 
be  the  shadow  of  a  ground  upon  which  to  base  the  doc- 
trine of  resistance  of  evil.  War  and  violence  are  but 
fruits  of  the  transgression  of  Adam.  Sin  enfeebled  the 
moral  powers  of  the  soul,  hardened  the  heart,  and  dark- 
ened the  understanding.  The  law  of  Moses  was  adapted 
to  man  in  his  unregenerate  state.  The  civil  polity  of  the 
Jews  was  in  exact  adaptation  to  man's  capabilities  under 
the  hardness  of  heart.  When  the  Pharisees  interviewed 
Christ  upon  the  subject  of  divorce,  he  taught  them  plain- 
ly that  under  the  new  covenant  divorce  was  not  admissi- 


The  Old  and   The  New.  31 

blp.  Tliov  I'lilly  iiMrlrrst(i<i<l  liiiii.  Iiciico  llirir  qiiostion, 
"\\  liy  (lid  Moses  tlicn  cdiiiiiuiikI  |o  (fjvp  :i  wriliritj  of 
divdrcPiiKMit.  and  lo  |)iit  lior  awnv?"  Afark  his  answor: 
"Mosos.  liocaiisf  of  liai-diK^ss  of  your  lunu'ts,  siifl'orod  you 
to  piii  away  your  Mixes;  liut  I'l-oui  I  ho  he^innino^  it  was 
not  so."  For  the  same  cause  (hey  wore  iX'';into(|  |hr 
privilege  of  suin^  at  hnv.  and  of  wagiiif^  wars,  both 
ofTensivo  and  dofonsiv(\  Those  wlio  \\\q{\  under  the 
first  covenant  were  not  recreated  ;  the  lost  love  or  king- 
dom was  not  restored  |o  iheir  hearts;  therefore  they  • 
were  not  able,  neitiier  was  it  required  of  them,  to  live 
according  to  tlie  divine  life  which  Christ  subsequently 
brought  froiu  heaven.  During  the  old  dispensation, 
the  "new  ami  living  way"  into  the  holiest  of  all  was 
not  yet  manifested. 

The  Lord,  l)y  th(>  projihef  Jeremiah,  foretold  the 
change  of  covenant  he  purposed  making,  saying,  "Be- 
hold the  days  come  saith  the  T^ord,  that  I  will  make  a 
new  covenant  with  the  house  of  Israel:  not  according 
to  the  covenant  made  with  llieir  fathers."  Under  the 
former  coxcnant  the  Lord's  cliosen  )ieople  were  allowed 
to  sue  at  the  law.  to  wage  war,  to  give  a  bill  of  di- 
vorcement, and  to  have  other  carnal  liberties.  Under 
the  new  covenant  all  these  privileges  are  denied.  This 
raises  tlie  question.  Does  the  Almighty  change?  Did 
not  the  Jews  worship  the  same  unchanging  God  whom 
we  worship?  We  answer,  they  did;  and  that  God  does 
not  change;  but  we  must  bear  in  mind  that  the  children 
of  God  are  under  a  dispensation  of  grace,  whereas  the 
Jews  were  under  a  dispensation  of  justice.     God  has  not 


32  The  Peaceable  Kingdom. 

changed,  but  the  believer's  relation  to  him  is  changed,  m 
consequence  of  faith  in  Christ,  and  a  restoration  of  the 
lost  love  and  image  to  the  soul.  In  consequence  of 
this  change,  man  is  under  the  law  of  love,  and  does  not 
resist  evil. 

It  will  be  asked,  Why  was  it  not  wrong  for  the  Jews 
to  sue  at  the  law  and  wage  war,  if  it  is  wrong  now  for 
the  Ijord's  Qeoi)le  to  do  so?  For  the  following  reason: 
Christ  had  not  yet  come;  the  lost  love  was  not  restored; 
the  Holy  Spirit  was  not  given  as  an  abiding,  re-creating 
principle;  and  hence  man  was  not  born  again.  The 
Jews  were  in  possession  of  an  earthly  kingdom;  their 
weapons  of  warfare  were  carnal,  such  as  the  helmet,  the 
breastplate,  the  shield  and  the  sword.  By  the  sword 
their  kingdom  was  estal^lished,  and  by  the  same  means 
it  was  destroyed.  By  the  sword  they  led  others  into 
captivity,  and  by  the  same  means  they  were  themselves 
led  into  captivity.  They  fought  for  their  country  and 
for  their  religion.  Their  warfare  was  characterized  by  a 
"confused  noise  and  garments  rolled  in  blood;"  and 
was  attended  with  wasting  and  destruction.  How  mark- 
ed the  contrast  between  their  kingdom  and  warfare,  and 
that  of  the  believers  under  the  new  covenant.  In  the 
kingdom  of  Christ,  love,  is  the  ruling  principle.  We 
have  it  already  in  the  song  of  the  angels,  "On  the 
earth  peace,  and  good  will  toward  men."  Christ,  the 
"Prince  of  Pease,"  rules  and  reigns  in  the  hearts  of 
his  people. 

His  kingdom  is  not  of  this  world;  it  is  spiritual, 
unchanging  and  eternal.     It  is  a  peaceable  kingdom  in 


The  Sicord  SheaiJifd.  33 

wliii'li    war   ami    lit  i^iiat  ion    aic    not    ivcojiiiizod    bv    liis 
sulijects.     When    one   of   Ills    disciples   siuoto    with   tlic 
sword.  Ill-  i-oiniuandcd  liiiii  to  put  it  into  the  sheath.     He 
was  using  it  in  dclViK-e  of  one  who  was  persecuted,  but 
innocent,  yet  the  act  was  reproved.     Thus  Christ  issued 
an  everhisting  {)rotest  against  the  use  of  the  sword  by 
his   disciples.     The   same   disciple,   now   as   one  of   his 
apostles,  testities  concerning  Christ,  "When  he  was  re- 
viled, he  reviled  not  again;  and  when  he  suffered,  he 
threatened  not ;''"  and  he  also  inculcates  the  duty  of  fol- 
lowing Christ  in  his  example  of  passive  submission  to 
insult  and  injustice.     While  the  disciples  were  yet  un- 
converted they  asked,  "Shall  we  pray  that  fire  shall  fall 
down  from  heaven  and  consume  these,  as  Elijah  did?" 
Here  is  ''Ew  for  eije.  life  for  life;"  the  principle  which 
leads  to  litigation,  and  which  causes  war.     Christ  re- 
buked  them,   saying,   "Ye  know  not   what   manner  of 
si)irit  ye  are  of;  for  the  son  of  man  is  not  come  to  de- 
stroy  men's  lives.  ])ut  to  save  them."     (Luke  9  :5-i,  56.) 
Professed  Christians  generally  admit  that  war  and 
violence  in  defence  of  religion  is  wrong,  since  Christ  and 
the  apostles  set  the  example  of  suffering  ignominy  and 
death  at  the  hands  of  their  enemies  for  the  sake  of  the 
truth.     Christ  also  taught  his  disciples  that  when  they 
were  persecuted  in  one  city,  they  should  flee  into  anoth- 
er; for  he  sent  them  forth  as  sheep  in  the  midst  of 
wolves.     As  sheep  have  no  means  of  defense,  and  their 
only   safety   is   in   flight,   so   our   Savior   uses   them  to 
represent  the  defenseless  and  passive  principle  of  his 
kingdom.     It  IB  an  accepted  fact  that  war  in  defence  of 


34  The  Peaceable  Kingdom. 

religion  is  antichristian.  If  so,  then  we  inquire  by 
what  scriptural  authority  may  Christians  contend  for  an 
earthly  and  perishaljle  kingdom?  It  was  not  wrong  for 
the  Jews  to  defend  their  religion  with  the  sword ;  and 
if  we  claim  authority  for  the  use  of  the  sword  from  the 
fact  that  the  Jews  waged  wars,  then  we  also  have  the 
right  to  defend  our  religion  with  the  sword.  The  fact 
however  is  that  Christ  lias  forbidden  his  followers  the 
use  of  the  sword  as  an  offensive  or  defensive  weapon. 
Since  it  is  conceded  that  it  is  unchristian  to  use  violence 
in  defense  of  one's  religion,  it  would  appear  that  the 
question  is  settled  ;  since  Christ  taught,  "If  any  man 
will  sue  thee  at  the  law,  and  take  away  thy  coat,  let 
him  have  thy  cloak  also."  If  it  is  unchristian  to  defend 
one's  civil  rights  by  process  of  law,  even  to  the  necessary 
comforts  of  the  body,  by  what  authority,  or  method  of 
reasoning,  can  a  Christian  engage  in  the  destruction  of 
human  life,  though  it  be  in  defense  of  an  earthly  govern- 
ment ?  The  apostle  Paul  in  his  epistle  commended  those 
who  "took  joyfully  the  spoiling  of  their  goods,  knowing 
in  themselves  that  they  had  in  heaven  a  better  and  an 
enduring  substance."  He  also  reproved  those  who  were 
contending  with  each  otlier  about  their  worldly  goods, 
saying,  "Now  there  is  utterly  a  fault  among  you,  be- 
cause ye  go  to  law  one  with  another.  Why  do  ye  not 
rather  take  wrong?  Why  do  ye  not  rather  suffer  your- 
selves to  be  defrauded?" 

The  subject,  of  the  necessity  of  worldly  government 
for  the  protection  of  the  law  abiding,  and  the  punish- 
ment of  transgressors,  presents  itself  for  consideration. 


The  Po7irrs    Thai  Re.  35 

Human  <,fnvrnHiu>nt  niidoiilili^dly  is  a  necessity  under 
oxistinii  cnndilions,  and  tlio  ?\vord  is  inseparable  from 
worldly  jj;-()vci-niii('nf .  Tlio  a[)t)stle  Paul  taught,  "The 
powers  that  ho  are  ordained  of  God."  Again,  ''For  he 
is  the  minister  of  God  to  thee  for  good;  but  if  thou 
do  that  which  is  evil,  be  afraid;  for  he  beareth  not  the 
sword  in  vain ;  for  he  is  the  minister  of  God,  a  revenger 
to  execute  wrath  upon  him  tliat  doeth  evil."  The  above 
is  a  concise,  yet  lucid  exposition  of  earthly  government. 
Government  is  a  blessing  to  society,  while  anarchy  is  a 
curse  to  any  people;  therefore  any  form  of  government 
is  preferable  to  anarchy.  Christ  and  his  apostles  taught 
by  precept  and  by  example  the  duty  of  passive  submis- 
sion to  the  "powers  that  he;"  thereby  requiring  our 
obedience  to  all  laws  not  in  opposition  to  the  higher  law 
of  him  who  is  "Prince  of  the  kings  of  the  earth."  It 
is  the  duty  of  Christians  to  "submit  themselves  to  every 
ordinance  of  man  for  the  Lord's  sake;  whether  it  be  to 
the  king,  as  supreme,  or  unto  governors,  as  unto  them 
that  are  sent  by  him  for  the  punishment  of  evil  doers, 
and  for  the  praise  of  them  that  do  well."  (I  Pet. 
2:13,14.) 

We  now  have  reached  an  important  point  in  this 
argument.  It  is  well  known  how  the  beneficent  govern- 
ment under  which  we  live  was  established  by  the  sword 
with  the  sacrifice  of  thousands  of  precious  lives  through 
many  ]irivations  and  great  suffering  of  its  people  In 
addition,  its  stability  and  perpetuation  has  cost  an  un- 
told amount  of  suffering  from  exposure  by  its  brave  de- 
fenders in  camp  or  upon  the  march,  and  in  Uie  loss  of 


36  The  Peaceable  Kingdom. 

life  and  limh  while  engaged  in  fierce  eonflict  upon  the 
field  of  battle;  together  with  an  almost  incaleulalde  out- 
lay of  treaiiure  All  of  this  great  sacrifice  appears  to 
have  lieen  necessar}^  for  its  establishment  and  preserva- 
tion. 

We  non-resistants  share  the  fruits  of  all  this  vast 
sacrifice  without  having  imperiled  life  and  limb  as  did  its 
brave  defenders.  This  fact  has  unfavoral^ly  exercised  the 
minds  of  some  persons,  and  has  caused  sharp  reflections 
upon  us.  This  does  not  seem  strange  to  us;  nor  do  we 
in  any  way  reflect  upon  those  who  are  thus  exercised. 
It  is  not  possible  for  such  to  fully  enter  into  the  situation 
and  comprehend  fully  the  difi'erencc  in  our  relations  to 
the  government.  Yet  we  do  not  feel  culpable  when 
we  are  thus  censured ;  or  when  we  refuse  to  obey  when 
the  authorities  require  of  us  military  service.  We  can- 
not comply,  since  our  Lord  and  Saviour  has  taught  us 
not  to  resist  evil,  and  has  comnmnded  us  to  put  the  sword 
in  the  sheath.  We  appreciate  the  good  government  un- 
der which  w^  enjoy  so  many  privileges,  and  highly  hon- 
or the  magistracy;  but  we  can  not  refuse  to  obey  our 
Lord.  Beside,  if  all  men  would  accept  Christ,  and  suf- 
fer his  spirit  to  rule  them,  and  live  in  conformity  with 
his  word,  all  warring  would  cease.  Christians  do  not 
cause  w-ar.  and  therefore  they  are  not  censurable  when 
they  refuse  to  engage  in  it. 

We  cannot  reconcile  litigation  and  war  with  the  lov- 
ing and  peaceable  doctrine  of  Christ.  We  therefore 'di- 
vide mankind  into  two  classes,  constituting  two  king- 
doms ;  the.  one,  a  spiritual  and  heavenly  kingdom ;  the 


The   Tti'o  Kingdoms.  37 

otiior,  a  worldly  and  perishable  kingdom.  The  heavenly 
kingdom  is  based  upon  love,  and  will  never  fail.  The 
redeemed  of  the  Lord  are  found  there.  The  worldly 
kinijdom  is  established  by  the  sword,  and  is  based  upon 
justice  and  equity,  and  will  perish  with  the  sword,  ac- 
cording to  the  language  of  Christ:  "All  they  that  take 
the  sword  shall  perish  with  the  sword."  The  citizens 
of  the  earthly  kingdom  are  those  who  have  not  been 
adojited  into  the  peaceable  kingdom;  although  many  of 
them  are  morally  honest,  and  are  possessed  of  noble  as- 
pirations, laboring  for  the  greatest  natural  good  to  the 
greatest  number  of  their  fellow-citizens. 

These  two  kingdoms  do  not  harmonize.  We  can- 
not be  a  citizen  of  both  at  the  same  time.  We  must  eith- 
er be  a  citizen  of  the  kingdom  of  peace,  and  be  separa- 
ted from  the  worldly  life,  or  else  belong  to  the  worldly 
kingdom,  in  which,  if  need  be,  it  becomes  our  duty  to 
defend.  In  the  present  state  of  the  world,  it  is  impos- 
sible to  conduct  a  government  upon  peace  principles; 
therefore  the  magistracy  are  constrained  to  unsheath  the 
sword  to  instill  fear  into  the  minds  of  unfaithful  citizens, 
and  to  command  res[)ect  among  the  nations  of  the 
earth.  The  rulers  and  citizens  of  such  a  kingdom  may 
be  highly  honorable,  but  they  cannot, be  Christians  while 
they  fill  such  positions,  and  discharge  the  duties  therein; 
or  in  other  words,  they  "cannot  serve  God  and  mam- 
mon." 

'^riie  admission  that  human  government  is  of  God, 
that  those  who  administer  it  are  ministers  of  God,  that 
it  is  a  blessing  to  society  and  indispensable  to  the  happi- 


38  77/1?  Peaceable  Kingdom. 

ness  of  mankind  in  tlieir  present  condition  is  apparently 
irreconcilal)]e  with  the  conclusion  above  reached,  that 
those  who  administer  the  laws  are  not  subjects  of  the 
Prince  of  Peace,  and  citizens  of  that  kingdom  in  which 
there  is  neither  war  nor  violence.  By  way  of  explana- 
tion, we  observe  that  government  is  an  accommodation 
to  the  present  condition  of  mankind.  Rulers  of  nations 
are  ministers  of  God  in  the  kingdom  of  this  world.  Not 
only  the  just -and  humane,  but  also  the  wicked  and  tyr- 
annical rulers  are  God's  ministers  in  his  earthly  king- 
doms. Nero,  Emperor  of  Rome,  was  a  minister  of  God. 
notwithstanding  his  tyranny.  Pharaoh  was  also  his  min- 
ister. "For  the  scrijiture  saith  unto  Pharaoh,  even  for 
this  same  jjurpose,  have  I  raised  thee  up,  that  I  might 
shew  my  power  in  thee,  and  that  my  name  might  be  de- 
clared throughout  all  the  earth."  (Rom.  9  :17).  Generals 
kings  and  emperors  have  frequently  been  God's  minis- 
ters, fulfilling  his  designs  when  they  had  in  view  only 
their  advancement;  as  we  learn  both  from  sacred  and 
from  profane  history.  God  frequently  uses  the  talented, 
the  heroic  and  the  aggressive  in  thought  and  action,  as 
ministers  for  the  accomplishment  of  his  purpose,  in 
bringing  about  changes  and  revolutions  in  government 
and  in  society.  But  frequently  they  are  unconscious 
ministers.  A  man  may  possess  talent  and  bravery,  and 
be  very  amliitious,  seeking  liis  owai  advancement  and 
honor,  yet  God  may  use  him  as  an  instrument  for  the 
accomplishment  of  his  designs.  There  have  been  many 
notable  characters  whose  actions  are  recorded  in  history, 
who  were  governed  l)y  an  exalted  ijrinciple  of  patriotism 


Ministers  of  The   T^vo  Kingdoms.  39 

and  devotion  to  their  country.  These  were  undoubtedly 
ministers  of  God  aecomplishiiiij,  under  tlie  divine  guid- 
ance, great  good  to  mankind.  It  should,  however,  be 
remembered  that  the  sacrifices  of  })atriotic  and  wise  gen- 
erals and  rulers  directed  only  to  the  establishment  and 
iiuiiiit(Mianee  of  an  earthly  and  })erishable  kingdom, 
'riu'ir  object  was  iiot  the  advancement  of  the  kingdom 
of  peace. 

The  ministers  in  Christ's  kingdom  are  conscious 
ministers.  They  are  led  by  his  spirit,  and  have  the  mind 
of  Christ.  They  love  what  he  loves,  and  hate  what  he 
hates.  Christ  loved  faith,  purity,  humility,  unselfish- 
ness, and  non-worldliness.  "My  kingdom  is  not  of  this 
worfd;  if  my  kingdom  were  of  this  world,  then  would 
m)'  servants  fight,  that  T  should  not  be  delivered  to  the 
Jews."  (John  18:3»)).  Hence  we  can  not  conclude 
otherwise  than  that  if  all  men  were  Christians  there 
would  be  only  one  kingdom  ujion  earth,  and  war  would 
be  unknown. 

Human  government  is  one  of  God's  providences  dis- 
pensed to  mankind  for  th(^ir  well-being.  He  cares  for 
all  his  creatures,  hence  he  establishes  the  '^^powers  that 
be;"  and  if  his  creatures,  are  worthy,  he  gives  them  good 
rulers,  but  if  they  are  wicked  and  unjust,  he  appoints 
wicked  rulers  over  them  for  their  correction.  It  is  upon 
this  principle  that  we  recognize  governments  and  rulers 
as  above  stated,  and  think  there  is  consistency  in  holding 
them  and  their  subjects  as  belonging  to  the  world,  and 
not  to  the  kingdom  of  Christ. 

Love  being  the   underlying  principle   of   Christ's 


40  The  Peaeeahlc  hCingdoM. 

kingdom;  and.  since  love  is  divine  and  imperishable, 
those  who  possess  it  constitute  his  chnrch  and  kingdom. 
Those  who  have  faith  and  love  have  also  power  to  over- 
come the  world,  and  to  live  in  peace.  Where  there  are 
but  two  believers,  ihere  is  the  life  and  power,  and  tliere 
is  the  kingdom ;  and  where  there  are  a  thousand,^/?,ere  is 
the  same  life  and  power,  and  there  is  the  kingdom;  and 
since  no  believer  resists  evil,  but  practices  love  to  all, 
there  is  peace  on  earth  and  good  will  to  men,  so  far  as 
Christ's  kingdom  obtains  dominion. 

A  certain  author  after  discussing  the  subject  of 
non-resistance,  and  after  canvassing  the  life  and  teach- 
ing of  the  apostles,  asks  the  following  questions:  "Did 
they  ever  slay  any  human  being?  or  ever  threaten  to  do 
so?  Ever  make  use  of  any  deadly  weapon,  or  serve  in 
the  army  or  navy  of  any  nation,  state  or  chieftain  ?  Ever 
seek  or  accept  any  office,  legislative,  judicial  or  executive, 
under  the  existing  government?  Ever  make  complaint 
to  the  magistrates  against  any  offender,  or  criminal,  in 
order  to  procure  his  punishment?  Ever  commence  any 
prosecution  at  law  to  obtain  redress  of  grievances?  Ever 
apply  to  the  civil  or  military  powers  to  protect  them  by 
force  of  arms  in  imminent  danger?  or  ever  counsel  others 
to  do  any  of  these  acts?  Did  they  ever  express  by  word, 
or  deed,  their  reliance  on  political,  military,  or  penal 
power,  to  procure  personal  protection,  or  to  carr}^  for- 
ward the  Christianization  of  the  world  ?'^  The  above 
questions  can  be  given  a  wide  range.  We  might  ask,  has 
amj  Christian  in  the  past  done  any  of  the  things  named  ? 
or  will   any  at  present,  or  in  time  to  come,   do  such 


Christians    Will  Not  Strive.  41 

tliin.2:.>!'  Wt>  answiM-.  ua ;  llioy  (]i(l  not.  and  will  not  r(>).('l 
force  liy  force,  not  oven  in  (Icfciicc  of  riiilitcousncss.  niiich 
less  in  defonc^'  of  tlioir  worldly,  pcrisliahlc  <roods.  or  Micir 
own  persons. 

It  is  ineonti'ovortiMc  that  according  lo  llio  doctrine 
of  Christ  a  Christian  lias  not  tlio  riglit  to  apply  to  a 
court  of  justice  to  have  his  grievances  adjusted.  By 
Christ's  precept,  "J  say  unto  you.  resist  not  evil,"  his 
followers  are  restrained  from  re|)elling  force  hy  force, 
or  becoming  prosecutors  at  law.  What  is  here  for])idden 
was  ])lainly  allowal»]e  to  those  undcn-  the  law.  as  liereto- 
fore  stated.  We  learn  from  authentic  records  that  the 
Christians  who  lived  in  the  first  three  centuries 
positively  refused  to  serve  as  soldiers  and  do  military 
duty.  They  gave  as  a  reason  that  Christ  forbade  the 
use  of  the  sword  to  his  followers.  In  the  beginning  of 
the  fourth  century  they  ])egan  to  do  military  service  un- 
der the  Emperor  Constantine  ;  but  at  that  time  the  main 
body  of  them  had  ajwstatized  and  become  more  carnal 
than  spiritual.  The  true  followers  of  Christ  separated 
from  the  corrupt  church  at  that  time. 

Christ's  Kingdom  is   Everlasting   and    Unchanging. 

Christ's  spiritual  reign  began  on  the  day  of  Pente- 
cost, when  the  hearts  of  those  who  believed  were  puri- 
fied by  faith  and  became  possessed  of  the  Holy  Ghost. 
Christ  became  their  Spiritual  Prince,  and  they  his  sul)- 
jects,  ruled  bv  his  spirit  and  word.  "But  unto  the  Son 
he  saith.  Thy  throne.  O  God,  is  for  ever  and  ever;  a  scep- 
tre of  righteousness  is  the  sceptre  of  thy  kingdom." 
(Heb.  1:8).     "And  in  the  days  of  these  kings  shall  the 


42  The  Peaceable  Kingdom. 

God  of  heaven  set  up  a  kingdom,  which  shall  never  be 
destroyed;  and  the  kingdom  shall  not  be  left  to  other 
people."  (Daniel  2:44.)  The  principle  of  the  kingdom 
is  an  unfailing  one;  therefore  it  will  survive  all  other 
kingdoms.  The  prophet  Isaiah  in  portraying  the  char- 
acter and  kingdom  of  Christ  in  ch.  9  :6,  7,  says,  "The 
government  shall  be  upon  his  shoulder,"  signifying  how 
he  would  estal)lish  his  kingdom  by  authority  and  power. 
He  calls  him  "The  Everlasting  Father,"  because  his 
grace  faileth  not ;  and  "27(.e  Prince  of  Peace"  which  is 
in  harmony  with  the  refrain  of  the  angelic  host,  "Glory 
to  God  in  the  highest,  and  on  earth  peace,  good  will  to- 
ward men ;"  and  in  accord  with  what  we  have  endeavor- 
ed to  maintain  throughout  this  treatise.  The  prophet 
then  adds,  "Of  the  increase  of  his  government  and  peace 
there  shall  be  no  end;"  which  testimony  is  in  harmony 
with  the  apostle  Paul's  incomparable  definition  of  char- 
ity in  I  Cor.  13,  "Charity  endureth  all  things;  charity 
never  faileth."  Christ  said  to  the  Samaritan  woman, 
"The  water  that  I  shall  give  him  shall  be  in  him  a  well 
of  water  springing  up  into  everlasting  life."  To  Mary 
and  Martha  he  said,  "Whosoever  liveth  and  believeth  in 
me  shall  never  die."  By  these  testimonies  we  are  great- 
ly encouraged  to  recommend  that  free  salvation  to  all, 
and  to  urge  the  accejitance  of  the  life  and  power  of 
Christ. 

The  Basis  of  Wordly  G-overnment. 

Worldly  government  is  based  upon  the  principle  of 
justice.  The  constitution  of  the  United  States  in  part 
reads  thus:     "The  congress  shall  have  power  to  punish 


The    Tii'O  Kingdovn   Contrasted.  43 

offences  against  tlie  laws  of  nations;  to  doclare  war; 
grant  letters  of  iiiai'(|iio  and  reprisal :  and  make  rules  con- 
cerning captures  on  land  and  water;  to  raise  and  supjxirt 
armies.'' 

1'he  principle  is,  if  necessary  to  the  supremacy  of 
the  government,  to  kill  and  destroy.     This  is  in  agree- 
ment with  the  ])rineiple  of  the  civil  law*  of  Moses:  "And 
thine  eye  shall  not  pity;  but  life  shall  go  for  life."     The 
reason  for  such  severity  is  given  in  these  words :  "So  shalt 
thou  j)ut  the  evil  away  from  among  you."  Plead  my  cause 
0  Lord,  with  them  that  strive  with  me;  fight  against 
them  that  fight  against  me;  let  them  be  as  chaff  before 
the  wind;  let  their  way  be  dark  and  slippery."  (Ps.  35). 
"Thou  shalt  make  no  covenant  with  them,  nor  show  mer- 
cy unto  them."     (Deut.  7:2).     Under  the  government 
of  Christ,  he  that  will  be  chief  shall  bo  the  servant  of 
all.     We  also  have  our  Savior's  injunction:  "But  I  say 
unto  you,  love  your  enemies,  bless  them  that  curse  you, 
do  good  to  them  that  hate  you,  and  pray  for  them  which 
despitefully  use  you  and  persecute  you;  that  ye  may  be 
the  children  of  your  Father  which  is  in  heaven;  for  he 
maketh  his  sun  to  rise  on  the  evil  and  on  the  good,  and 
sendeth  rain  on  the  just  and  on  the  unjust."   (Matt.  5  :44 
45).     "Forgive  us  our  debts  as  we  forgive  our  debtors." 
"Be  not  overcome  of  evil,  but  overeome  evil  with  good." 
"Let  all  Ijitterness,  and  wrath,  and  anger  be  put  away." 
From  these  Scriptures  the  difference  between  Christ's 
kingdom,  or  gospel  requirements,  and  that  of  worldly 
governments  becomes  very  plain.     The  prophet  Isaiah, 
foretelling  Christ's  glorious  kingdom  and  governmefit, 


44  The  Peaceable  Kingdom. 

Bays.  "Violence  shall  no  more  be  heard,  wasting  nor  de- 
struction within  the  l)orders ;  but  thou  shalt  call  thy 
walls  Salvation,  and  thy  gates  Praise."  (Isa.  60:18). 
From  the  above  comparison  of  the  two  kingdoms,  it 
should  be  plain  to  every  one  that  a  non-resistant  cannot 
consistently  hold  office  under  civil  government.  The 
duty  of  the  magistracy,  if  necessary,  is  to  declare  war, 
to  raise  and  support  armies  for  the  suppression  of  insur- 
rection, and  to  repel  invasion.  The  office  of  the.  church 
of  Christ  is  to  be  in  harmony  with  and  to  proclaim  that 
heavenly  message,  "On  the  earth  peace,  and  good  will 
toward  men ;"  and  to  ever  reverberate  it  by  her  practice 
and  defense  of  the  Gospel  of  Peace. 

If  the  Christian  can  not  consistently  take  an  oatli  of 
oftlce,  how  can  he  assist  in  placing  another  person  in 
office?  If  he  cannot  consistently  bear  arms,  then  he 
can  not  consistently  appeal  to  the  magistracy  and  seek 
redress  of  grievances  through  the  courts  of  justice.  War 
and  litigation  are  the  same  in  principle.  If  the  former 
is  unchristian,  then  the  latter  is  also.  In  either  case  he 
enters  into  a^coalition  with  the  principles  of  force.  Per- 
sons not  comprehending  the  true  gospel  principle,  may 
be  very  inconsistent  in  claiming  exemption  from  mili- 
tary service  on  the  ground  of  non-resistance,  and  yet  de- 
fend their  property  Ity  aj^pealing  to  the  courts.  By  way 
of  illustration,  if  a  professed  no2i-resistant  would  insti- 
tute legal  proceedings  against  a  thief,  he -would  by  that 
act  declare  war  against  him  by  authorizing  his  arrest  by 
the  use  of  force,  if  necessary.  A  true  Christian  under- 
stands the  principle  of  non-resistance,  for  he  possesses 


Objections  to  Doctriuc  of  Nan-resistance.         45 

it  in  his  licart.  lie  Ktvcs  nil  iiiiiiikiii(l.  niid  dors  nol  re- 
sist vioiciv/c:  Itiit.  like  his  I^onl  and  .Master,  when  he 
suffers  lie  tliroatens  not. 

Wo  are  rererred  to  the  cireunistaiK'O  of  Cornelius, 
the  Roman  centurion,  who  was  converted  under  the 
preaching  of  Peter.  As  there  is  nothinj,'  recorded  that 
he  aliandoiied  his  olTice  as  commander  of  soldiers,  neith- 
er that  Peter  tau^ijlit  him  to  do  so,  it  is  iised  by  some 
apiinst  the  defenseless  doctrine.  Peter  taught  him  obe- 
dience to  the  commands  of  Christ;  and  lie  having  receiv- 
ed the  spirit  of  truth,  wliich  leads  into  all  truth,  un- 
douhtedly  was  led  into  the  obedience  of  the  Gospel. 
From  the  nature  of  the  circumstances  we  are  warranted 
to  assume  that  Cornelius  abandoned  the  military  service, 
and  was  a  follower  of  the  Prince  of  Peace. 

It  is  asserted  that  John  the  Baptist  did  not  require 
the  soldiers  to  quit  their  service,  that  he  only  taught 
them  to  be  just,  and  to  "Do  violence  to  no. man."  It  is 
maintained  that  they  were  Eoman  soldiers,  and  likely 
could  not  have  abandoned  their  calling,  as  they  would 
therebv  have  forfeiteil  their  lives.  We  answer.  John 
was  not  a  teacher  under  the  New  Covenant.  One  part 
of  his  mission  was  to  teach  reformation  of  life;  and  if 
the  soldiers  whom  John  addressed  continued  loyal  to 
their  sovereign,  but  yet  heeded  John's  counsel,  they 
would  at  least  not  be  guilty  of  imposing  upon  civilians, 
or  committing  assaults  upon  defenseless  citizens,  of 
which  they  were  not  always  innocent.  It  was  not  John's 
mission  to  jiromulgate  the  precepts  of  Christ's  kingdom, 
BJnce  that  kingdon\  ha(J  not  yet  come. 


46  The  Peaceable  Kingdom. 

Some  persons  profess  to  lie  perplexed  about  the 
passage  in  Ivuke.  22 :3{i :  "AjkI  he  that  liath  no  sword, 
let  him  sell  his  ganiK'nt  and  l)iiy  one."  To  any  one 
acquainted  with  the  life  and  doctrine  of  Christ  it  must 
be  apparent  that  he  had  not  reference  to  natural  swords; 
for  when  he  afterward  reproved  Peter  for  using  the 
sword,  he  clearly  demonstrated  his  dis'approval  of  its  use 
by  his  disciples.  The  disci])les  securing  two  swords,  said, 
"Lord,  behold,  here  are  two  swords."  He  replied,  "It 
is  enough :"  yet  two  swords  could  not  be  enough  to  arm 
eleven  men.  At  the  command  of  Christ  the  sword  was 
sheathed  in  his  kingdom,  but  the  sword  of  the  world 
is  yet  unsheathed;  and.  consequently,  there  continue  to 
be  wars.  Since  Christ  forbade  the  use  of  the  sword  to 
his  disciples,  he  could  not  have  intended  that  they  should 
buy  swords  for  the  purpose  of  resistance ;  for  he  has 
since  then  nowhere  in  his  word  countermanded  the  im- 
port of  his  order  to  Peter  on  that  occasion.  We  main- 
tain that  his  language  is  figurative,  with  a  spiritual  ap- 
plication ;  and  that  it  implies  that  after  his  removal  from 
them  they  would  lie  required  to  suffer  persecution,  and 
undergo  many  trials,  and  endure  much  suffering;  and 
that  it  was  all  important  for  them  to  get  ready  for  the 
great  conflict  by  becoming  willing  to  sacrifice  the  gar- 
ment of  self -tv ill,  that  they  might  obtain  the  heavenly 
armor,  and  especially  the  sword  of  the  spirit,  with  which 
they  could  successfully  wage  war  against  the  world,  the 
devil,  and  their  own  sinful  nature. 

It  is  asserted  that  Christ's  language  as  recorded, 
Matt.  5 :1T,  militates  against  the  doctrine  of  non-resist- 


Christ  and  the  Line.  47 

nncf.  "'IMiink  imt  tli;it  I  \\\\\  cninc  in  dc^lroy  ilic  l;i\v.  nr 
llir  |ir(i])lir(s  ;  1  ;ilil  Hot  conic  to  destroy,  Imt  to  flillil.'' 
When  tliis  >cfi|it life  i^  ri^lilly  understood,  instead  of  an- 
tagonizing" non-resistance,  it  siipjiorts  it.  'The  endiodi- 
mont  of  the  law  is  love.  Tlic  moral  law  lias  lieen,  and 
^svx  will  lie.  tlio  standai'd  of  duty  toward  (iod.  and  to- 
ward our  rellow-inan.  Christ  did  not  conic  to  destroy 
that  law,  hut  to  fid  hi  it  hy  his  |)ci'feit  ohcdionee  to  it  in 
all  its  extensive  spiritual  re(|uirenients,  in  his  life,  suf- 
fcrintis  and  death,  as  the  surely  for  his  ]K'0|)le.  By  vir- 
tue of  Christ's  fiiUHnicnt  of  the  law.  Cod  receives  the 
i)elieving  soul,  and  justilies  hiui  ;  and  yet  lie  remains 
just.  No  one  can  come  to  the  Father  hut  l)y  the  Son, 
who  fu  I  111  led  the  law  for  excry  lieliever.  The  law  is  the 
standard  of  jtidgmeiit  to  the  sinnei-.  It  re(|uirps  ohedi- 
enee.  and  declan^s  the  curse  upon  all  disohe(lience.  It  is 
inexorahle ;  there  is  no  ahatement.  There  is  hut  one, 
way  of  escape,  and  that  is  hy  faith  in  (*hrist.  When  the 
sinner  recognizes  the  just  demands  of  the  law.  and  real- 
izes his  nn-!aved  condition,  and  emhraces  Christ  hy  faith, 
as  him  who  fiillille(|  the  law  in  his  stead,  and  accepts 
////;/  as  his  righteousness,  he  is  delivered  from  tiie  curse 
of  the  law,  aiul  is  under  grace.  The  ceremonial  law  had 
ordy  the  shadow  of  the  good  things  to  coine.  Christ  is 
the  suhstance  of  all  the  shadows,  and  the  reality  of  all 
the  tyi)es.  He  fulfilled  the  intent  of  it,  and  revealed  the 
hlessings  typified  hy  it.  The  militating  feature  of  the 
text  is  supposed  to  l)e  in  this;  that  as  the  law  exacted 
justice  to  the  extent  of  life  for  life,  and  since  Christ  did 
not  destroy  the  law,  believers  now  have  the  right  to  exact 


48  The  Peaceable  Kingdom. 

Justice.  If  Ave  accept  such  a  conclusion,  we  are  placed 
under  tlic  law.  and  bccoiiic  dchtors  to  all  the  command- 
ments contained  in  it.  J-]verv  one  will  see  that  this 
claim  proves  too  much.  TIk'  obvious  meaninff  of  the 
text  is  thatthe  moral  law  is  the  standard  of  duty;  and 
the  essence  of  it  is  ineor])orated  in  the  Gos{)el.  'I'lie 
Christian  is  in  harmony  with  its  recpiirements ;  hut, 
thron,<ih  the  weakness  of  the  liesh.  he  is  unahle  to  live 
up  to  its  liioh  standard  ;  hence  he  accepts  tlie  righteous- 
ness of  C*hrist  as  his  only  hope  and  salvation. 

It  is  claimed  that  wlu-n  ("hrist  forl)ade  the  resist- 
ance of  evil,  he  only  intenih'd  to  correct  the  ainise  of  the 
law:  <wiA\  as  to  gratify  spite  under  pretext  of  Justice. 
We  have  answered  this  ohjection  in  the  foregoing  pages. 
Another  explanation  is.  C'hrist  intended  his  followers  to 
be  peaceable,  and  not  to  resent  small  offenses  that  were 
of  a  |)ers()na]  nature;  but  far-reaching  injuries  should 
be  resented.  Thomas  Scott's  exposition  of  Matt.  5:38- 
40  is  in  part  as  follows:  "The  law  referred  to  was  a  Ju- 
dicial regulation,  and  the  magistrates'  rule  in  deciding 
causes.  The  Scribes  explained  it  as  if  it  had  authorized 
private  revenge;  hut  Christ  declared  that  the  moral  law 
reijuired  the  reverse  of  this  vindictive  spirit.  His  dis- 
ciples are  not  alloAved  to  resist  evil,  either  hy  violent  op- 
position, or  litigous  law  suits.  In  the  present  state  of 
hujuan  nature  there  is  little  need  to  enumerate  excep- 
tions and  limitations  to  such  general  rules;  self-loi-e  will 
ftuffirc  (iiid  more  than  suffice.  The  preservation  of  life, 
or  liberty,  or  important  property,  authorizes,  and  in 
uumv  cat^e??  reiiuires  a  man  to  stand  in  his  defence  at  the 


Thomas  Scott  and  Non-rcsistancc.  40 

IttTJl  mL"  tilt'  illegal  assailaiils ;  l)ut  in  oriliiiary  cases  it 
is  Ix'llrr  to  liive  Wiiy  and  yield  to  insults  and  injuries, 
tlian  to  repel  llicin  by  force,  or  legal  process;  and  it  does 
not  accord  with  tlic  si)irit  of  Christianity  to  put  the  life 
and  soul  of  man  in  competition  with  a  sum  of  money, 
howe\er  on-at.  when  there  is  no  reason  to  fear  further 
violence.  In  smaller  matters,  however,  the  case  is  quite 
clear."  Thus  this  learned  man  continues  his  explana- 
tion of  a  very  plain  precept  of  our  Lord.  In  one  sen- 
tence he  admits  that  it  is  dishonorable  to  the  cause  of 
Christ  to  resent  an  injury,  either  by  physical  force,  or  by 
legal  process;  and  in  another  he  maintains  that  when 
great  interests  are  at  stake,  it  may  become  a  duty  to 
resist  the  evil  according  to  the  dictates  of  self-love, 
which,  he  says,  will  suffice,  and  more  than  suffice.  Scott 
was  a  man  of  great  mind,  and  deep  natural  understand- 
ing; but  his  exposition  of  Christ's  self-denying  doctrine 
demonstrates  anew  the  inability  of  man,  through  learn- 
ing and  natural  wisdom,  to  comprehend  the  mysteries 
of  the  gosi)el  and  of  the  new  birth. 

Anotlior  explanation  of  the  precept,  "resist  not  evil," 
made  bv  those  who  are  not  willing  to  accept  it  in  its 
plain  and  weighty  import,  runs  thus:  Christ  intended 
that  his  inmiediate  followers  should  be  peaceable;  and 
this  prece|)t  w^as  intended  especially  for  them,  and  for 
the  primitive  Christians  who  lived  under  tyrannical 
governments  where  resistance  would  have  been  fruitless, 
or  useless.  Such  conclusion  is  absurd.  Christ  need 
not  teach  his  disciples  that  which  common  sense  would 
teach  theni.     Such  exposition  ignores  the  principle  un- 


50  The  Peaceable  Kingdom. 

derlying  the  precept.  Christ  brought  the  principle  of 
the  divine  life  from  lieaveii,  Avhich  he  by  his  spirit  im- 
presses upon  every  Christian  heart;  therefore  the  doc- 
trine and  life  of  the  Christian  is  the  same  in  every  cen- 
tury, and  in  every  country.  The  life  in  the  soul  con- 
sists of  the  love  of  God,  which  is  unfailing  and  un- 
changing; and  whore  this  life  exists,  the  repelling  of 
force  by  force  ceases.  It  is  painfid  to  us  to  reflect  upon 
the  light  and  trifling  manner  in  which  such  precepts 
are  treated,  even  by  learned  persons. 

Christ  Purging  the  Temple. 

By  some  persons  it  is  claimed  that  Christ's  action 
as  recorded  in  John  2  :13-16  was  at  variance  with  non- 
resistance.  It  is  written  that  he  made  a  scourge  of  small 
cords,  and  drove  those  out  who  sold  oxen,  and  sheep  and 
doves;  and  poured  out  the  changers  money,  and  over- 
threw the  tables,  and  said  unto  them  that  sold  doves, 
"Take  these  things  hence;  make  not  my  Father's  house 
an  house  of  merchandise."  There  is  something  remark- 
able about  this  action  of  the  Lord.  It  probably  occurr- 
ed at  the  time  of  the  first  passover  after  he  entered  upon 
his  public  ministry.  When  we  consider  what  an  im- 
mense number  of  sacrifices  were  required  at  the  pass- 
over,  (256,500  lambs  alone  at  the  time  of  Cestius)  we 
may  conclude  that  the  market  was  a  large  one,  and  the 
attendance  very  large.  Jesus  appeared  as  a  comparative 
stranger,  without  human  authority,  and  unarmed,  save 
the  weapon  of  a  Avhip  platted  of  small  cords.  The  cor- 
ruption evidently  was  great.  Covetous  traders,  shielded 
by  corrupt  priests,  intruded  into  the  court  of  the  temple 


Christ  Pur  (ring  the    Temple.  51 

and  profaned  it.  Wliou  wc  consider  the  nunilior  of  the 
trader?  and  their  rapacity,  wc  can  discover  abundance  of 
incentive  to  resistance.  They  were  evidently  overawed 
b}'  his  presence,  and  by  the  divine  energy  that  attended 
his  words.  TFe  have,  no  evidence  that  he  used  any  physi- 
cal force  in  driving  them  out.  His  presence  and  words, 
with  probably  uplifted  hand,  holding  the  scourge,  were 
possibly  attended  \\ith  suoli  power,  that  ihey  retreated 
with  their  cattle,  and  in  their  haste  overthrew  the  table 
of  the  money  changers.  We-  recognize  a  marked  similar- 
ity between  this  event  and  the  time  of  the  apprehension 
of  our  Saviour.  He  asked  the  soldiers,  ^'Whom  seek 
ye?"  They  answered  him,  "Jesus  of  Nazareth."  He 
replied,  "I  am  he."  His  word  was  attended  with  such 
power  that  they  fell  back  like  dead  men. 

The  energy  and  power  displayed  by  our  Lord  in 
purifying  the  temple  is  a  figure  of  the  cleansing  of  our 
hearts  through  the  power  of  the  Spirit.  The  literal  tem- 
ple was  defiled  by  becoming  a  house  of  mrechandise ;  so 
our  lieart?  are  defiled  by  sin  and  uncleanness. 

Paul's  Acts  No  ■Warrant  for  Self-defense. 

The  apostle  never  commenced  a  prosecution  at  law 
for  redress  of  grievances.  The  cases  cited  by  those  who 
defend  resistance  to  evil  occurred  when  he  was  a  prisoner 
in  charge  of  the  magistracy.  The  first  instance  men- 
tioned is  wdien  he  with  Silas  was  cruelly  beaten  by  order 
of  the  authorities,  and  then  thrown  into  prison.  The 
next  morning  the  magistrate  sent  word  to  the  prison  to 
let  Paul  and  Silas  go;  but  Paul  was  unwilling  to  be  re- 
leased in  that  way.     As  they  were  condemiied  without 


52  The  Peaceable  Kingdom. 

lawful  authority,  he  was  not  willing  to  he  sent  away 
privily.  All  he  asked  was  an  honorable  discharge :  there 
was  no  resistance  on  their  part.  No  force  was  (employed, 
and  they  simply  asked  what  was  due  them;  and  it  re- 
mained Avith  the  magistrate  to  respect  the  request,  or  to 
refuse  it. 

The  next  instance  was  when  the  Jews  at  the  temple 
had  raised  a  mob  and  were  beating  Paul  to  kill  him. 
The  chief  captain  came  and  took  him  out  of  their  hands, 
but  the  Jews  clamored  for  his  life.  When  Paul  attempt- 
ed a  verbal  defense^  they  Avere  wrought  up  to  a  frenzied 
state  of  feeling,  and  exclaimed,  "Away  with  such  a  fel- 
low, for  it  is  not  fit  that  he  should  live."  Under  these 
extraordinary  circumstances  the  captain  commanded 
him  to  be  bound  with  two  chains,  and  then  that  he 
should  be  carried  into  the  castle,  that  he  might  be  ex- 
amined by  scourging,  to  learn  what  his  crime  was.  Paul 
being  a  free-born,  Eoman  citizen,  and  knowing  his  priv- 
ilege, simply  asked  the  officer  for  his  authority  for  beat- 
ing a  Roman  citizen  uncondomned.  All  Roman  citi- 
zens were  entitled  to  a  fair  trial ;  and  Paul  knowing  this, 
used  his  privilege.  This  act  of  the  apostle  involves  no 
resistance.  Resistance  implies  the  repelling  of  force  by 
force,  either  by  physical  strength,  or  by  an  appeal  to  the 
magistracy  for  the  punishment  of  those  who  injure  us. 

In  the  23rd  chapter  of  Acts  we  read  that  Paul  had 
a  partial  hearing  before  the  chief  priests  and  their  coun- 
sel. At  this  time  more  than  forty  Jews  had  ''bound 
themselves  under  a  curse"  that  they  would  kill  him. 
Paul's  nephew  learning  of  this  told  him.     He  then  asked 


Paul  and  His  Escort.  53 

to  have  his  nephew  taken  to  the  captain ;  and  when  the 
ea^.tain  learned  of  the  conspiracy  to  kill  Paul,  he  hastily 
sent  liiin  away  to  Ccsaroa,  where  Felix  the  Governor 
abode.  As  an  escort  he  sent  four  hundred  and  seventy 
men.  It  is  to  be  borne  in  mind  that  Paul  did  not  ask 
for  such  protection,  lie  simply  wished  the  captain,  as 
an  otlicer  of  the  law,  whose  prisoner  he  Was,  to  know  the 
facts.  Historians  say  that  the  journey  was  over  a  road 
infested  with  robbers,  hence  the  large  escort.  In  the 
25th  chapter  of  Acts,  we  learn  that  after  Paul  had  been 
a  long  time  a  prisoner,  uncondemued,  Festus  became 
governor,  and  the  Jews  besieged  his  court.  They 
brought  their  orator  with  them  to  implead  Paul.  Fes- 
tus, wishing  to  favor  the  Jews,  asked  Paul  whether  he 
would  go  to  Jerusalem  to  be  judged  there  of  those  things 
whereof  the  Jews  accused  him.  Paul  upon  this  occas- 
ion simply  used  his  privilege  by  appealing  to  Caesar. 
He  knew  full  well  that  he  would  not  be  dealt  with  justly 
at  Jerusalem,  as  they  were  thirsting  for  his  blood  there ; 
therefore  he  appealed  to  the  Eoman  authorities  to  judge 
him.  If  they  found  him  worthy  of  death  he  would  not 
refuse  to  die;  but  conscious  of  his  innocence,  and  that 
the  Jews  had  no  cause  against  him,  he  was  unwilling  vol- 
untarily to  put  himself  into  their  power.  In  all  this 
there  was  no  appeal  for  satisfaction  against  his  enemies. 
Th.ere  was  no  violence  practiced,  nor  recommended,  and 
no  retaliatory  spirit  manifested.  Paul  was  a  prisoner, 
and  he  could  not  flee  from  his  persecutors.  If  he  had 
been  free,  he  would  have  done  so,  as  on  other  occasions ; 
but  now  being  deprived  of  that  liberty,  he  simply  prac- 


54  The  Peaceable  Kingdom. 

tised  the  wisdom  of  the  serpent,  nnd  the  harmlessness  of 
the  dove. 

We  liave  previously  in  this  treatise  demonstrated 
with  scriptural  anthorit3^  that  the  temple  hiiilt  hy  Solo- 
mon was  a  figure  of  the  church  of  Christ,  and  of  its 
unity  -and  peaceahle  character.  Solomon's  father  was 
not  qualified  to  build  the  temple  because  he  was  a  "man 
of  war."  Solomon  had  a  peaceable  reign,  that  is  he  did 
not  wage  wars.  He  was  in  that  particular  a  type  of  the 
spiritual  Solomon,  Jesus  Christ,  who  built  the  spiritual 
house,  or  church..  The  circumstance  of  David's  disqual- 
ification for  building  the  temple  is  very  significant;  the 
more  so  when  we  consider  his  great  zeal  in  the  worship 
of  the  God  of  Israel,  and  his  being  the  "Sweet  Psalmist 
of  Israel;"  but  the  tjqie  must  be  true  to  the  anti-type. 
His  zeal  and  integrity  could  not  eliminate  his  disquali- 
fication. The  material  temple  was  only  a  type  of  the 
spiritual,  yet  a  man  of  war  could  not  build  it  because 
it  was  designed  to  foreshadow  Christ's  peacealde  king- 
dom. 

The  city  of  refuge  under  the  law  was  a  type  of 
Christ,  our  spiritual  refuge  and  safety.  The  manslayer 
represented  the  sinner  fleeing  from  the  threatenings  of 
the  law  to  Christ,  his  only  refuge.  The  avenger  of  blood 
represented  the  Just  threatenings  of  a  holy  law.  While 
in  the  city  of  refuge  he  was  safe;  but  he  could  not  be  an 
avenger  of  Idood  while  there;  prefiguring  the  defenseless 
character  of  the  Christian. 

The  ]irophet  Isaiah,  in  his  majestic  eloquence,  often 
brought  forth  strong  and  most  significant  figures  in  his 


Isaiah  Prefigures   The    Way.  55 

foivslindowing  of  the  eliaraftor  and  kingdom  of  Christ. 
We  c|uote  the  eightli  and  nintli  verses  of  the  thirty-fifth 
chapter.  "And  an  highway  sliall  he  (here,  and  a  way, 
and  it  sliall  ho  called  the  way  of  holiness;  the  nnclean 
shall  not  pass  over  it;  but  it  shall  he  for  those;  the 
wayfaring  men,  though  fools,  shall  not  err  therein.  No 
lion  shall  he  there,  nor  any  ravenons  heasts  shall  go  up 
thereon:  it  shall  not  he  t'uiind  Iherc,  hut  the  redeemed 
shall  walk  there."  We  consider  this  a  strong  and  appro- 
priate text  in  confirmation  of  the  doctrine  we  are  advo- 
cating. The  prophet  foretold  Christ's  triumph  over 
death  and  hell,  and  llic  opening  of  the  way  which  leads 
to  heaven ;  and  also,  under  the  figure  of  the  lion  and  the 
ravenous  beast,  typified  the  nature  of  man,  and  that  he 
cannot  travel  U})on  that  way  while  he  possesses  his  de- 
structive principle  of  retaliation.  In  the  vegetable  king- 
dom the  l^ramble,  the  brier,  and  the  thistle  are  represen- 
tative of  the  carnal  and  unconverted  state  of  man,  and 
of  his  fighting  nature;  while  the  fig  tree,  the  olive,  the 
vine  and  the  lily  are  representative  of  the  loving  and 
peaceable  princi[)lc  of  the  Christian  life.  In  the  animal 
kingdom,  the  lion,  Ihc  wolf,  the  tiger  and  I  he  bear  are 
representative  of  the  iierce,  destructive  and  crafty  prin- 
ciple of  human  nature;  wdiile  the  sheep,  the  lamb,  and 
the  dove  beautifully  typify  the  peaceable  and  non-resist- 
ant ])rincip]e  of  the  redeemed  of  the  Lord. 

It  is  claimed  by  many  persons  that  non-resistants 
set  their  mark  too  high;  and  that  the  peace  doctrine  is 
impracticable  in  the  present  state  of  the  world.  They 
maintain  that  the  time  will  come  when  righteousness 


56  The  Peaceable  kingdom. 

will  cover  the  earth  as  the  waters  cover  the  sea;  wheil 
destruction  and  violence  shall  cease,  and  then  the  laeace 
doctrine  will  be  practised.  I  would  inquire,  Under 
what  influence  and  power  is  the  Christian  now?  Is  he 
not  a  son  of  God,  and  led  by  the  spirit  of  God?  Is  he 
not  in  harmony  with  the  heavenly  economy,  which  is  to 
love  God  supremely,  and  thy  neighbor  as  thyself?  Are 
not  all  the  true  worshipers  of  God  under  one  economy? 
We  maintain  that  all  the  spiritual  worshipers  in  all 
worlds  are  under  one  and  the  same  law.  Granting  that 
there  will  be  a  millenium,  will  not  the  worshipers  then 
be  under  the  same  guidance,  and  have  the  same  divine 
law,  as  those  now  living?  And  do  those  now  living  not 
live  the  same  life  that  those  during  the  millenium  will  ? 
Again,  if  there  will  be  such  a  time  upon  earth  as  millen- 
arians  look  for,  there  will  be  no  need  of  such  command 
as  "Resist  not  evil;"  for  there  will  be  no  evil  there. 
"If  a  man  smite  thee  on  thy  right  cheek,  turn  to  him 
the  other  also."  What  use  of  such  commands  when 
there  will  be  none  who  smite?  Non-resistance  is  con- 
sistent since  it  is  based  upon  love,  and  is  an  expression 
of  the  divine  economy.  The  divine  life  is  the  same  upon 
earth  as  it  is  in  heaven,  with  this  difference:  Here  it  is 
contained  in  an  earthen  vessel,  and  the  expression  is 
weaker  than  with  the  angels.  But  the  principle  of  life 
is  the  same.  Since  it  produces  peace  and  unity  among 
the  angels,  it  of  necessity  will  bring  peace  and  fellowship 
on  earth  among  those  who  are  in  possession  of  it. 


CHiRISTIANS    CAN    TAKE    NO    PART    IN    THE 
GOVERNMENT, 


The  ])H"ci'<liiin-  ariiclo  on  (lio  "['(^leciiMo  Kiii!]^(1()iii"' 
, fully  piovis  tlio  con'colncsf;  of  our  jiositiou.  lluit  Cliris- 
,tiiiiis  arc  not  a  j)art  of  (ho  .u-overnnicnt.  If  wliai  is  tlwro 
j)i'csonTt'{l  c>tai)]is]ios  t-iio  fact  that  Christ's  kingdom  is  a 
poaeeal)lc  kingdom,  and  separate  from  the  kingdoms  of 
this  worUl,  tlion  it  necessarily  nuist  follow  that  the  siih- 
jects  of  liis  kingdom  cannot  he  an  active  ])art  of  ihe 
worldly  kingdoms.  But  to  show  more  fully  the  ground 
for  our  views,  and  for  standing  aloof,  not  only  from  par- 
ticipation in  worldly  interests,  hut  even  from  the  spirit 
of  the  worldly  life,  we  have  added  this  article. 

Many  ahle  efforts  have  heen  made  to  refute  our 
views  upon  this  sulijcet,  which  is  not  to  be  wondered  at, 
v.hen  the  principle  underlying  it  all  is  but  imperfectly 
understood  even  by  many  who  defend,  and  in  part  prac- 
tice it.  These  look  upon  the  teaching  in  the  New  Tes- 
tament as  l>eing  imperative,  but  fail  to  recognize  that  to 
be  zealous  and  strenuous  in  adhering  to  a  command 
without  possessing  the  principle  underlying  it  is  but  le- 
galism, and  begets  inconsistency.  This  fault  our  Savior 
severely  rebuked  in  the  .Jews  who  taught  the  letter  of 
the  Law,  losing  sight  of  the  spirituality  of  it.  Paul  says, 
"They  have  a  zeal  of  God,  but  not  according  to  knowl- 
edge." 


58  The  Peaceable  Kingdom. 

The  one  great  difficulty  in  teacliing  upon  this  sub- 
ject lias  ever  i)oen  to  get  persons  to  distinguish  between 
Law  and  (lospel, — between  the  two  covenants, — and  to 
separate  the  Icingdom  of  this  world  from  the  kingdom 
of  Christ.  They  find  that  with  God's  chosen  people, 
Israel,  those  that  administered  the  government  shared 
the  same  promises  as  did  those  who  ministered  in  the 
sanctuary.  Tiiey  read  how  the  great  and  good  man  and 
prophet  Samuel  "hewed  King  Agag  in  pieces  before  the 
Lord;"  and  how  King  David,  of  such  high  favor  with 
God,  and  the  ''Sweet  Psalmist  of  Israel,"  used  his  ene- 
mies and  the  disobedient  ones  of  his  own  kingdom;  and 
how  the  liord  commanded  wars  off(^nsive  as  well  as  de- 
fensive, in  the  interests  of  their  religion,  as  well  as  for 
their  country.  In  the  New  Testament  they  perceive 
that  all  this  is  not  only  discounienanced,  but  strictly 
forbidden  to  the  Christian.  In  it  they  learn  that  he  is 
called  to  peace;  and  instead  of  destroying  his  enemies, 
he  is  to  "love  them,"  "pray  for  them,"  do  them  good, 
"return  good  for  evil,"  "overcome  evil  with  good." 
This  to  many  seems  contradictory,  and  gives  skeptics  a 
pretext  for  rejecting  the  Bible  altogether.  Many  rea- 
son thus :  Under  the  law  God  commanded  his  people  to 
fight;  and  as  the  whole  Bible  declares  God  immutable, 
they  conclude  if  war  was  rigiit  then  it  must  be  right 
noAV. 

That  God  is  immutable  his  word  abundantly  testi- 
fies. This  is  manifested  in  his  wisdom,  his  power  and 
his  love.  It  has  also  been  witnessed  in  his  purpose  through 
all  the  ages  to  subvert  the  powers  of  darkness  and  of 


Afan  Fallen  atid  Man  Redeemed.  59 

niiscrv;  and  to  cstaMisli  liis  own  kingdom. — tlio  kin£j- 
(loui  of  liis  dear  Son. — and  in  it  scY-nrc  tlio  salvation  of 
all  who  Ix'conio  willinj:  to  oltoy.  ITis  iiiiimitaliility  has 
hcon  shown  in  liis  lovo.  wl'.ich  has  known  no  al)atonient ; 
J'or  \w  has  followcMl  fallen,  sinfnl  man  from  Eden  down 
tlirou<>^h  all  the  avenues  of  vice  and  ungodliness  to  his 
restoration  in  C'iirist.  If  in  order  to  elfeet  this  great 
work.  he.  in  his  wisdom  and  goodness,  has  seen  fit  to 
make  changes  in  his  covenant  to  accommodate  man's 
clianged  relation,  can  any  one  with  propriety  charge  this 
as  inconsistent,  or  as  an  evidence  of  his  being  mutable? 

^lan  under  tlu>  Tjaw  was  under  a  covenant  of  works 
and  of  justice,  while  nnder  the  Cios])el  lie  is  under  a  cove- 
nant of  grace  and  love.  The  reason  for  this  diversity 
in  the  covenants  is  very  plain.  Through  the  transgress- 
ion man  lost  the  kingdom  of  heaven;  through  the  re- 
demption it  was  restored  again.  It  was  not  possible  that 
in  the  absence  of  the  principle  of  that  kingdom  that  man 
could  resist  and  overcome  the  powers  of  darkness,  as 
under  the  gospel,  neither  Avas  it  required  of  him.  But 
that  principle  restored  through  Christ  to  his  disciples 
o-ives  them  power  to  do  so,  and  it  is  required  of  them. 

]\ran  in  Eden  had  but  one  law,  that  of  love  and 
obedience  ;  under  the  Gospel  he  finds  all  its  precepts  based 
upon  the  same.  Man  redeemed  is  restored  to  his  primi- 
tive state  in  Ed(>n  :  but  in  bis  sinful  I)ody  bears  the  marks 
of  the  fruits  of  the  transgression.  Though  God  im- 
pressed liis  law  upon  the  heart  of  man,  and  for  his  en- 
lightenment gave  the  emlwdiment  of  that  law  upon  two 
tables  of  stone,  written  with  his  own  hand:  and  notwith- 


BO  The  Peaceable  Kingdom. 

standing  tlie  great  and  glorious  redemption  wrought  b)' 
iiis  Son^  the  unbelieving  portion  of  mankind  remain  un- 
changed in  their  relation  to  each  other  and  to  their  God. 
As  these  remain  under  the  civil  Law  of  Moses  as  they 
ever  were,  thej^  have  no  interest  in  the  Grospel  until  they 
l)eeome  willing  to  obey  it.  Its  commands,  precepts  and 
teachings  are  alone  for  those  who  accept  and  practice 
them.  The  Gospel  is  for  the  church,  and  the  Law  is 
for  tlie  world.  If  we  leave  the  government  to  the  world 
under  tlie  Law  which  God  gave  them;  and  separate  the 
church  froin  tlie  world  and  its  government,  the  solution 
of  the  matter  is  simjjle  and  easj'. 

The  A])ostle  Paul  says,  "The  Powers  that  be  are 
ordained  of  God;"  and  his  providence  is  over  them. 
But  the  kingdom  of  Christ  and  the  kingdom  of  the  world 
are  two  distinct  kingdoms.  The  laws  for  one  will  not 
serve  for  the  other.  Neither  does  God  in  his  wisdom 
give  the  subjects  of  the  one  duties  in  the  other.  This  is 
evident  from  our  Savior's  remark  to  Pilate :  "My  king- 
dom is  not  of  this  world."  If  his  kingdom  is  not  of  this 
world,  his  children  are  not  a  part  of  the  world,  and  seek 
no  gratilication  in  the  spirit  and  life  of  the  world. 
The  kingdom  of  Christ  is  a  spiritual  kingdom,  and  has 
for  its  subjects  spiritual  worshipers.  All  outside  of 
this  compose  the  kingdoms  of  the  world.  Every  soul 
l)elongs  to  one  or  the  other,  but  cannot  belong  to  both  at 
tlie  same  time. 

The  Christian  is  Not  a  Qualified  ^Citizen. 

We  are  told  that  we  are  born  citizens  of  our  nation. 
This  is  true,  but  when  we  receive  the  new  birth,  according 


The   Christian  Not  a    Qualified  Citizen.  ^1 

to  tlif  (ciicliin^ofour  S.ividi- lo  Xicofloiiiiis.  wr  an- trans- 
lated rn.m  tlio  kin<i<1()in  of  lli<'  world  into  tlu'  kiii,ud«>m 
of  ("lirist.  wIkisc  aiidiorily  sii|»ci-(rdcs  cvry  other  kiii;,'- 
•  doni.  Tins  evident  ly  is  wliat  Clirisi  had  nd'ercncc  to 
when  he  said.  "I  hnve  chosen  von  ont  of  Ihe  world," 
"Ye  are  \wi  o£  the  world,  oven  ;is  1  am  not  of  the 
world."  Otherwise  liow  could  ho  choose  them  ont  of  the 
world  if  his  kinploni  was  snhjeet  to  the  world.  He  told 
his  apostles,  "AH  power  is  given  nnto  nic  in  heaven  and 
in  earth.'"' 

When  a  snhjeet  of  one  nation  heconics  a  natnralized 
subject  of  another  nation,  he  loses  his  citizenshii)  in  his 
native  conntrv.  and  it  loses  jnrisdiction  over  him;  and 
just  so  we  claim  it  is  with  the  Christian.     When  he  es- 
pouses the  cause  of  Christ,  and  enters  his  kingdom,  he 
vows  tidelity.  and  recognizes  no  authority  as  equal  to  that 
of  his  i>ord.      His  relation  to  his  government  is  that  of 
a  stranger  or  pilgrim  ;  and  he  is  dis(|aali(ied  to  discharge 
the  duties  of  a  ciii/.en  under  it  by  reason  of  a  responsibil- 
ity he  is  umler  to  ol)ey  his  higher  power.     He  lives  and 
holds  his  (lossessions  only  l>y  the  tolerance  of  the  "pow- 
ers that  be."     He  recognizes  the  authority  of  his  gov- 
ernment over  his  body  as  well  as  over  his  possessions, 
and  submits  to  its  demands  so  long  as  they  do  not  conflict 
with  the  requirements  of  the  Gospel.     Paul  in  Romans 
13  :1  writes,  ''Let  every  soul  be  subject  unto  the  higher 
powers;  for  there  is  no  ])ower  but  of  God:  the  powers 
that  be  are  ordaiiu'd  of  God."     Again  in  Titus  3  :1,  3  he 
writes.  'Tut  them  in  mind  to  be  subject  to  principali- 
ties and  powers,  to  obey  magistrates,  to  be  ready  to 


62  The  Peaceable  Kingdom. 

every  good  wnrlv.  1V)  speak  evil  of  no  man,  to  be  no 
brawlers,  luit  gentle,  sliowing  all  meekness  unto  all  men." 
In  these  instructions  the  apostle  plainly  defines  the  du- 
ties and  oliligations  of  the  magistracy,  and  the  duties 
and  relations  of  believers  under  them.  And  as  it  is  well 
known  that  insurrections  were  common  in  many  of  the 
Roman  provinces,  and  that  the  Jews  were  always  restive 
and  seditious  under  the  heathen  dominion,  the  Chris- 
tians were  in  danger  of  imbibing  something  of  that 
spirit.  Hence  the  apostle  plainly  teaches  that  the  Chris- 
tian can  in  no  way  lie  in  sympathy  with  opposition  to  the 
su|)rciiu'  rulers,  or  their  magistracy.  They  arc  required 
to  render  strict  obedience  to  civil  law;  and  that  not  only 
from  fear  of  the  penalty  of  its  violation,  but  to  nuiintain 
a  clear  con!?cience. 

Some  say  that  I'aul  in  these  instructions  makes 
Christians  su!)ject  to  the  demands  of  the  powers,  even 
that  of  military  service.  The  a[)0stle  teaches  pasnive 
subjection  and  ol»edience  to  every  civil  regulation  in 
every  ^\■orldly  j)Ower  under  the  domiiiion  of  which  the 
lot  of  any  lu'liever  has  been  cast ;  and  not  active  obedience 
to  any  military  or  ujichristian  denumd.  They  are  to  be 
suliject  utito.  not  subjects  of  the  powers.  They  are  to 
do  good  for  the  praise  of,  and  not  evil  for  the  punish- 
ment of  the  ]nagistracy ;  and  even  if  unjust  laws  were 
enforced  against  them,  or  however  just  a  cause  for  resist- 
ance, or  how  great  al)ility  to  resist,  they  still  must  not 
resist,  but  t-uliuiit  and  bear.  If  military  service,  or  any 
civil  duty  that  conflicts  with  gospel  teaching  is  demand- 
ed of.  {hmi;  they  cannot  coniply,  but  should  be  willing 


Christ's  Kingdom  Not  Siilyject  to  the    World.       63 

to  suhiiiit  ti>  the  pciijillv.  wlictluT  a  liiir,  iiiiprisoiimciit 
or  (](>atli. 

.lolm  ic^lilKs  that  "all  tliiiiLis  were  made  l»y  lliiii. 
an']  witliiuit  Ilim  wa-  not  aiiytliiii^  made  that  Mas 
iiiafic;"  and  lie  is  iiaincd  "Lord  of  lords."  and  "King  of 
kiiiL^s.'"  I'aid  sa\s.  '.'Do  ye  not  know  that  the  saints 
sliall  jiiil.U'f  the  \\(»i-|dy"'  Why  then  should  any  sii|)]ioso 
that  the  kini;doni  of  Christ,  or  tlic  sul)jects  of  liis  king- 
dom, should  !)(■  placed  siiliser\  ient  lo  the  \vorldl\'  pow- 
ers? or  wIkm'c  is  there  any  intimation  of  it  in  (Jospcl 
teacliin*;?  When  the  woi-ldly  powers  demand  of  the 
Christian  what  the  word  and  s[iiiMt  of  the  i;-os|iel  torhid, 
they  simply  ignore  Christ's  kinudoni  and  authority;  and 
wlien  any  professing  to  he  of  his  kingdom  assume  duties 
and  relations  in  the  kingdom  of  the  world,  they  simply 
prove  that  they  choose  rather  to  serve  man  than  (!od. 

The  apostle  further  teaches,  "MJendel'  tliel'efore  to 
all  their  Mw^  \  t  rihute  to  whom  t  rilnite  is  due ;  custom  to 
whom  custom;  lear  to  w  honi  fear;  honor  to  whom  hon- 
or." The  ('liri>tian  mii<t  ever  recogni/.e  that  the  king- 
dom^  of  the  woi'ld  lia\i'  power  hy  the  rights  of  puhlic 
domain  o\er  the  things  of  the  woi-ld.  and  when  they  de- 
mand any  portion  of  their  goods  in  his  possession,  it  is 
his  duty  to  give  it.  asking  no  ipiestions  as  to  what  use  it 
is  to  bo  ai)j)licd,  l)ecause  for  that  part  he  is  not  respon- 
sible. 

Some  proii'ssing  the  defenseless  doctrine  oijject  to 
paying  taxes  levied  for  war  purj)oses.  and  fines  imposed 
foi-  noncompliance  with  unchristian  demands,  and  to 
paying  a   eommutation  fee  sonietimec)  clwrged   by   the 


'^^r  TJie  Peaceable  Kingdom. 

government  in  lieu  oC  jH-rsoual  service.  We  recognize 
no  (lilTerciiee  in  (;i,\es,  lines,  or  eoiiiiiuilal  ioii  fees,  as  tJiey 
are  all  for  the  siipjioi't  ol'  the  government,  and  institu- 
tions under  it.  for  all  civil  as  well  as  niilitar\^  power  is 
(.lerived  fi'om  the  sword.  For  this  reason  we  recognize 
no  dilference  between  military  and  civil  hnv.  nor  l)etween 
the  otiices  and  officers  of  citlier.  We  recognize  no  dif- 
ference Ijetween  serving  as  a  soldier  in  the  field,  or  serv- 
ing as  a  civil  officer;  for  tliey  are  all  God's  ministers  to 
execute  wrath  npon  him  that  doeth  evil,  or  to  attend 
upcni  the  many  duties  in  the  administration  of  the  gov- 
ernment. 

Why  Defenseless  Christians  Do  Not  Vote. 

It  is  insisted  l»y  many  that  every  citizen  owes  it  to 
himself,  his  fellowman  and  to  his  country  to  help  enact 
and  enforce  just  laws.  This  is  true  of  all  who  belong  to 
the  kingdoms  of  the  world ;  but  the  Christian,  if  true  to 
name,  is  no  part  of  the  body  politic.  We  have  already 
shown  that  the  two  kingdoms  are  distinct,  and  that  no 
one  can  lielong  to  Ijoth  at  the  same  time.  The  relation 
of  the  Christian  to  his  government  is  that  of  an  alien. 
He  is  not  vested  with  any  power,  so  has  none  to  delegate 
to  anotlier.  As  he  is  disqualified  to  enact  or  enforce 
laws,  so  he  can  not  empower  another  to  do  so. 

When  men  cast  their  ballots  at  the  public  elections 
they  serve  the  woj'ld.  and  l>y  that  act  virtually  make 
themselves  a  jiart  of  the  government,  and  are  resjsonsible 
citizens.  This  is  quite  evident;  for  every  voter  dele- 
gateg  liig  ghare  of  power  to  those  elected]  and  as  there  is 


C/trisCs   k'hii^dom   S/</'/cr/  io  no  ( y/irr .  C)b 

vested  ill  tlicsc  liy  llic  cnnslit  lit  i<iii  and  laws  f)l'  the  eoun- 
tr\-  full  leiiislative  (ir  exeeutive  power  as  their  olliee  may 
lie,  tlioy  woiiUl  he  recreant  tit  tlieir  trusts  if  they  did  not 
act  accordingly.  'J'hon  there  is  a  mutual  understanding 
hctween  those  who  vote  and  those  elected,  that  these  will 
protect  and  def(!nd  their  interests,  and  the  other  will 
sujjjiort  them  in  it.  For  these  to  neglect  to  exercise  their 
autlKirity  to  the  best  interests  of  the  other  would  not 
bo  any  worse  than  for  the  other  to  refuse  to  give  them 
their  full  support. 

From  this  it  is  quite  evident  that  the  man  that  votes 
is  as  active  an  agent,  or  at  least  as  responsildc,  as  the 
man  that  fills  the  oftice;  and  that  it  would  be  no  less  a 
violation  of  gospel  principles  for  a  Christian  to  cast  his 
ballot  for  an  olti(!cr  under  the  government  than  to  be  one 
hi'uself. 

'['he  rre>ident  of  the  United  States  is  by  virtue  of  the 
power  vested  in  him  by  the  constitution,  the  commander- 
in-chief  of  the  army  and  navy.  Now  is  it  not  plain  to 
all  that  those  who  vote  for  him  place  him  in  power,  and 
alnt  put  the  sword  into  his  hand?  And  is  it  not  as  dis- 
tinctly understood  that  they  will  constitute  that  army 
if  necessary,  as  that  he  will  command  it?  Would  they 
not  be  culpable  if  from  conscientious  scruples,  or  from 
anv  other  cause  they  would  refuse  to  do  so?  Upon  the 
same  ground  we  maintain  that  those  who  jirofess  to  be 
conscientious  in  bearing  arms,  but  who  vote,  petition  the 
luitliorities.  or  otherwise  secure  the  enactment  of  laws, 
or  the  granting  of  jirivilegee  in  their  favor,  or  who  use 
the  power  of  the  law  to  protect  their  rights  or  property, 


66  The  Peaceable  Kingdom. 

or  appeal  to  that  source  for  justice,  and  then  in  time  of 
national  })eril  refuse  to  help  defend  the  government,  are 
neither  faithful  to  the  kingdom  of  Christ,  nor  to  the 
kingdom  of  the  world.  Need  we  wonder  then  that  the 
doctrine  of  non-resistance,  and  those  who  profess  it, 
shoidd  he  looked  upon  with  suspicion,  when  it  is  well 
known  that  it  freijuently  occurred  during  the  Civil  War, 
when  the  government  was  necessitated  to  replenish  its 
armies  by  drafting  men  into  the  service,  that  many  who 
voted,  and  some  who  took  liberties  in  one  or  more  of  the 
things  named,  refused  to  help  defend  the  government. 
Evidently  such  do  not  fully  comprehend  the  principles 
of  non-resistance,  or  are  too  eager  to  reap  the  temporal 
advantages  that  such  practices  afford.  Such  should  stop 
to  reflect  and  to  ask  themselves  whether  our  govern- 
ment, or  any  other,  would  permit  a  colony  of  people  to 
occupy  a  portion  of  its  domain,  and  elect  and  send  rej3re- 
sentatives  to  the  national  legislature,  and  there  share 
with  the  rest  of  the  nation  the  advantages  of  its  legis- 
lation and  jn'otection,  and  not  require  of  them  their  full 
share  of  military  sujiport?  The  principle  is  the  same 
whether  such  dwell  in  a  colony,  or  are  dispersed  through- 
out the  nation. 

Why  Christians  Cannot  Serve  as  Jurors. 

If  what  has  hitherto  been  presented  proves  that  the 
Christian  is  not  a  qualified  citizen,  and  consequently 
can  not  vote,  nor  help  enact  and  execute  laws,  it  would 
follow  that  he  can  not  adjudge  the  penalty  of  the  law, 
nor  dispense  justice.  But  we  should  look  to  the  exam- 
ple of  Christ  for  further  light  on  this  subject.     He  said, 


Chrjstiarts    Cannot  Serve  as  Jurors.  'i? 

"I  jiulge  no  man  ;"  "1  raino  ii<»t  to  jiul^a'  the  world,  but 
to  save  it."  Tlioiigh  he  is  the  Judge  of  all  the  earth,  he 
has  reserved  this  until  the  final  judgment,  when  he  will 
judge  both  the  '-quick  and  the  dead."  In  all  his  teach- 
ings and  examples,  and  those  of  his  apostles,  there  is 
not  a  single  instance  where  any  duty  of  the  magistracy, 
or  any  principle  comprised  in  that  duty,  either  expressed 
or  implied,  is  involv.Hl  in  the  expressed  and  defined  du- 
ties of  the  believer.  Christ  left  the  world  where  he 
liad  placed  it,  under  the  civil  law  of  Moses,  wdth  its  ap- 
jiointmcjit  of  civil  and  military  authority  vested  in  those 
wliou;  Paul  terms  "Cod's  ministers  attending  continu- 
ally u])on  this  very  matter." 

When  one  requested  our  Savior  to  speak  to  his 
brother  to  divide  the  inheritance  with  him,  he  replied, 
"Who  hath  made  me  a  judge  or  divider  over  you?" 
Here  he  testified  that  he  was  not  sent  to  dispense  jus- 
tice; nor  has  he  at  any  time  delegated  any  power  or 
liberty  to  his  disciples,  which  he  himself  did  not  exer- 
cise. But  it  would  seem  that  the  Jews  were  impressed 
that  his  ai'ts  of  mercy  and  disposition  to  pardon  ex- 
posed him  to  being  accused  of  standing  against  the  civil 
law  of  Moses.  So  to  tempt  him,  they  brought  before 
him,  in  their  envy  and  malice,  a  woman  taken  in  adul- 
tery. After  they  had  made  their  accusations,  and  had 
reminded  him  of  what  Moses  had  commanded,  they 
demanded,  "But  what  sayest  thou?"  He  answ^ered,  "He 
that  is  witliout  sin  aniong  you.  let  liim  first  cast  a  stone 
at  her."  This  was  righteous  judgment,  as  when  he  said, 
"Cast  out  first  the  beam  out  of  thine  own  eye,  and 


68  The  Peaceable  Kingdom. 

then  shalt  thou  see  clearly  to  pull  out  the  mote  that  is 
in  thy  brother's  eye."  (Luke  6:42.)  But  there  remain- 
ed none  of  the  accusers  who  were  qualified  by  this  judg- 
ment to  cast  a  stone.  He  concluded  with  a  sentence  of 
mercy:  ''Neither  do  I  condemn  thee;  go  and  sin  no 
more."  Where  the  law  condemned  to  death,  he  exer- 
cised mercy,  as  he  has  promised  he  always  will,  where 
there  is  true  penitence,  and  an  honest  purpose  of  heart 
leading  to  a  reformation  of  life,  as  we  hope  there  was  in 
this  instance.  In  all  this  his  disciples  are  taught  to  fol- 
low his  example. 

Thus  Christ  verified  by  his  example  that  he  "came 
not  to  judge," — not  to  adjudge  the  penalty  of  the  trans- 
gression of  the  law, — "but  to  save ;"  that  is,  to  manifest 
his  love  by  deeds  of  mercy,  that  men  might  be  led  to  re- 
pentence.  We  have  in  this  case  a  cle9,r  distinction  be- 
tween the  civil  law,  which  can  exercise  no  mercy,  how- 
ever penitent  the  accused,  or  how  promising  the  refor- 
mation of  life,  and  the  gospel,  which  is  all  pardon  to 
the  penitent.  We  have  found  that  love  and  mercy  beam- 
ed forth  from  Jesus  toward  all  men  in  this  life,  and 
not  justice  and  judgment.  His  words  are,  "I  came  not 
to  judge  the  world,  but  to  save  the  world.  He  that  re- 
jecteth  Tue,  and  receiveth  not  my  words,  hath  one  that 
judgeth  him :  the  word  that  I  have  spoken,  the  same 
shall  judge  him  in  the  last  day."  (Jno.  12:47,48.) 
This  will  be  Christ's  judgment,  in  which  the  apostle 
says  the  saints  shall  participate.  But  while  upon,  earth 
be  judg?d  not  men,  in  those  things  over  which  the  civil 
law  had  jurisdiction;  neither  did  he  adjust  either  per- 


Inconsistency  of  War.  69 

s^onal  or  nalioiuil  disputes  or  interests;  so  liis  disciples, 
walkiiii;-  in  his  stej>s,  under  tlie  guidance  of  liis  Spirit, 
will  surely  follow  his  example.  They  recognize  that  his 
kingdom  is  a  spiritual  kingdom,  and  that  they  are 
"made  kings  and  priests  unto  God"  to  judge  of  spiritual 
things  in  that  kingdom,  but  not  of  carnal  things  in  the 
kingdoms  of  men. 

Inconsistency  of  War. 

To  us  it  seems  a  marvelous  thing  that  in  our  ad^ 
vanced  stage  of  civilization  and  of  extensive  Biblical 
research,  that  there  should  be  an  occasion  to  write  and 
teach  against  the  inconsistency  of  Christians  having  part 
in  war,  since  Christ  died  to  redeem  us  from  that  power 
and  principle  that  begets  war.  The  inconsistency  and 
inhumanity  of  it  among  civilized  people  has  no  doubt 
been  well  established;  but  our  purpose  is  to  consider  it 
only  so  far  as  it  concerns  the  church ;  and  to  direct  at- 
tention to  the  unchristian  views  and  practices  of  pop- 
ular Cliristianity  concerning  it.  All  lovers  of  "peace 
and  good  will"  would  welcome  the  day  when  peace  and 
righteousness  shall  prevail  over  strife  and  war;  but  we 
may  be  assured  that  so  long  as  it  is  an  accepted  tenet  of 
popular  Christianity  that  a  man  may  be  a  politician,  a 
ruler,  a  soldier  or  even  a  conquerer,  and  yet  be  a  Chris- 
tian, and  so  long  as  their  ministers  teach  from  their  pul- 
pits that  men  ought  to  fight  for  their  country  and  their 
homes,  and  even  administer  the  sacranicnt  to  tliem  be- 
fore the  battle,  war  will  not  cease  to  be  an  art,  nor 
national  quarrels  be  settled  by  arbitration. 

The  prophet  Isaiah  in  speaking  of  the  peaceable 


70  The  Peaceable  Kingdom. 

kingdom  of  Christ  says,  "They  shall  beat  their  swords 
into  ploughshares,  and  their  spears  into  pruning  hooks  ;■ ' 
and  James  says,  "The  wisdom  that  is  from  above  is  first 
pure,  then  peaceable,  gentle  and  easy  to  be  entreated, 
full  of  mercy  and  of  good  fruits ;"  but  witness  the  fruits 
of  the  popular  teaching.  There  can  be  no  war  liotween 
Christian  nations  witliout  the  members  of  the  same 
churches  being  arrayed  against  each  other;  nor  will  this 
ever  be  dilforent  until  Christianity  gets  back  u|)on  its 
true  foundation. 

The  Christian  is  taught  to  "Put  on  the  Lord  Jesus 
Christ,"  and  to  "walk  in  his  commandments;"  and 
Paul  taught,  "Follow  peace  with  all,  and  holiness,  with- 
out wliich  no  man  shall  see  the  Lord."  But  nothing  is 
more  common,  nor  more  generally  commended  than  for 
the  preachers  and  priests  of  both  sides  in  a  war  to  vie 
with  each  other  in  invoking  the  blessings  of  heaven  on 
their  respective  army;  and  their  pulpits  resound  with 
applause  for  the  brave  and  the  true.  Who  upon  reflec- 
tion can  fail  to  see  in  this  a  mere  trifling  with  God  and 
with  prayer?  Then  again  many  seem  to  be  distressed 
by  the  thought  that  spiritual  darkness  hangs  as  a  pall 
over  so  many  heathen  lands,  and  that  the  heathen  are 
perishing  without  the  comfort  of  gospel  light.  But 
how  frequently  does  it  occur  that  missionaries  of  two 
countries  at  war  with  each  other  profess  to  jointly  pro- 
mulgate the  peaceable  kingdom  of  Christ  among  these 
poor  heathen,  to  offer  them  the  doctrine  of  universal 
peace,  while  at  home  in  their  own  native  lands,  their 
fellow-believers  are  in  deadly  conflict. 


Conflicting  Practices.  71 

Sonic  of  tlio  foiiihiitivo  Clirisiians  admit  tliat  it  is 
wvonu-  (o  fiiilit  in  an  unjust  cause;  hui  wlio  is  to  decide 
as  to  the  justice  of  a  cause?  ]\Ien  of  the  finest  iiitel- 
li'ci.  wiih  all  tlie  advantages  of  infi)ruiaiion  upon  a  sub- 
ject, and  after  tlie  most  careful  consideration,  liave 
reacli"d  o|)|)osite  conclusions.  8ucli  \\\\\  ever  be  the 
case.  Tint  Paul  makes  no  distinction  as  to  the  cause 
being  just  or  unjust.  IFe  says,  "They  that  resist  shall 
receive  to  themselves  damnation." 

At  the  time  of  the  Revolutionary  War  popular  sen- 
timent made  it  a  virtue  to  resist  the  government  of  Great 
Britain,  uliicli  was  then  the  power  to  which  the  colonies 
were  to  be  subject  according  to  Koni.  13.  But  nearly 
every  pulpit  in  the  land  resounded  with  calls  to  arms  to 
overthrow  that  power.  To  establish  the  consistency  of 
their  conduct,  they  certainly  could  not  have  used  Paul's 
teaching  in  Eom.  13. 

In  the  days  of  Martin  Luther  the  peasantry  in 
Elector  Frederick's  province  revolted  against  the  op- 
pressive measures  of  their  government.  Luther  plead 
with  them  and  showed  plainly  the  inconsistency  of  their 
actions,  asserting  positively  that  the  C'iiristian  must  not 
resist  but  bear.  They  did  not  obey,  and  were  miserably 
punished.  But  wherein  is  the  consistency?  Luther 
taught  that  the  Christian  could  not  resist;  but  his  fol- 
lowers among  the  rest  urged  the  colonies  as  a  duty  to 
resist.  Thus  we  find  that  at.  one  time  popular  religion 
asserts  a  privilege,  and  at  another,  it  denies. 

We  hear  it  said  that  "The  Christian  nations  are  the 
greatest  warriors;"  and  that  '"The  best  Christians  make 


Ti  The  Peaceable  Kingdom. 

tlio  borit  soldiers."  Tliis  mny  bo  so  according  to  tliP 
])0|)nl;ir  accoiitation  of  tlicsc  terms;  but  if  Christian 
nations  were  nations  of  Christians,  this  would  not  be  so. 
But  if  simply  accepting  Christ  as  the  Messiah,  and  so 
much  of  his  gospel  as  is  convenient,  and  organizing  into 
church  order  under  sectarian  rule  is  sufficient  to  entitle 
a  jjcople  or  nation  to  be  termed  Cliristian,  then  those 
assertions  may  be  accepted  by  those  who  consent  to 
them.  This  class  no  doubt  have  no  trouble  to  believe 
that  the  officer  who  prays  most  will  fight  the  best.  And 
no  wonder  that  a  popular  preacher  could  speak  in  praise 
of  Cromwell,  who  it  is  said  had  his  men  sing  a  Doxology, 
and  while  they  sang  they  marched,  and  as  they  marched 
they  fought,  and  as  they  fought  they  got  the  victory. 

Popular  Christianity  has  great  faith  in  the  warrior 
who  prays  much;  and  has  for  his  deeds  only  words  of 
praise  which  it  hangs  as  laurels  upon  his  brow.  It  seems 
to  delight  in  immortalizing  the  memory  of  such;  but 
seems  to  forget  that  the  avowed  infidel  is  deserving  of  as 
much  honor  for  the  same  service  in  the  same  cause  as 
the  other.  His  efforts  are  as  unselfish,  his  devotions  as 
marked,  and  his  services  as  beneficial.  But  we  must 
not  forget  that  they  are  both  God's  ministers,  but  only 
minister,*  under  the  world-power,  and  stand  upon  one 
common  phine,  and  that  their  reward  is  in  their  work, 
without  any  promise  in  the  kingdom  of  Christ.  And 
however  morally  good  and  of  exalted  character,  no  part 
of  their  work  bears  any  comparison  with  the  loving  and 
forgiving  spirit  that  must  ever  characterize  the  soldier 
of  the  cross.     The   work   of  the  one   is  to  waste   and 


The  Mew  Supersedes   The  Old.  73 

(lostroy,  ovon  tlio  livos  of  liolploss  and  oftoii  innooont 
iiit'ii.  wliilo  tlio  ntlior  is  to  love  nnd  to  save. 

Rut  sonif  assert  tliat  tliev  can  engage  in  litigation, 
or  go  to  war  without  hating  those  who  oppose  them,  and 
think  they  ean  even  love  them  ;  l»ut  it  would  he  hard  to 
convince  a  man  tlint  y<ni  love  him  wIkmi  you  are  thrust- 
ing at  liim  with  a  swoi'd  or  hayonet.  At  l(\ast  you  could 
not  convince  him  that  you  were  "walking  in  love,"  as  the 
apostle  teaches,  l-'ven  if  some  could  fight  and  kill  and 
not  he  angry,  that  still  does  not  prove  that  for  Chris- 
tians to  do  so  is  right. 

The  P>ihle  is  consistcul  in  every  part,  and  no  doc- 
trine or  practice  that  is  inconsistent  can  he  supported 
liy  it.  It  is  in  vain  that  we  turn  to  the  privileges  grant- 
(^il  undci'  the  old  covi'nant  as  an  apology  for  our  liheral 
views  and  unchristian  ])ractices.  ^Fhis  would,  as  l*aul 
says,  make  us  ''Debtors  to  do  tlu^  whole  law."  But  let 
us  not  question  the  ways  of  the  Almighty.  What  he 
does,  and  what  he  counnands  his  people  to  do  is  always 
right.  His  dealings  and  covenants  with  Israel  were  no 
doiiht  in  wisdom,  and  well  suited  to  their  condition. 
But  our  lot  is  cast  in  the  Clospel  era,  and  ours  is  the 
kingdom  of  Christ.  When  he  commands  his  disciples 
to  love  their  enemies,  pray  for  them,  return  good  for 
evil,  to  shcatlie  the  sword,  he  demonstrates  the  nature  of 
liis  kingdom  and  delineates  the  character  of  those  who 
constitute  that  kingdom.  The  striking  contrast  hetween 
the  commands  and  the  service  in  the  two  covenants,  only 
go  to  prove  them  distinct.  And  let  us  not  forget  that 
as  Christ  instituted  the  Xew  he  annulled  the  Old.     Paul 


?4  The  Peaceable  Kingdom. 

says,  "For  there  is  verily  a  (Tisaiiniilling  of  the  command- 
nieiit  going  l)efore."  "For  the  hiw  made  nothing  per- 
fect, hut  tlie  hringing  in  of  a  hotter  hope  did."  "For 
tlie  priesthood  heing  changed,  there  is  made  of  necess- 
ity a  change  also  of  tlie  law."  (Ileh.  7.) 

Christ  estahlished  the  iSTew  Covenant  hy  his  life, 
his  l)l()od  and  his  doctrine.  Wlien  he  said,  "It  hath  heen 
said,  an  eye  for  an  eye,  and  a  tooth  for  a  tooth;  1)nt  I 
say  unto  yon,  that  ye  resist  not  evil,"  ho  estahlished  a 
new  commandment,  and  revoked  all  "commandments 
going  hefore"  that  conflicted.  Paul  says,  "He  taketh 
away  the  first,  tliat  he  may  estal)lisli  the  second:  hy  the 
which  will  wo  are  sanctified  through  the  ofPering  of  the 
hody  of  Jesus  Christ  once  for  all."  (Heh.  10:9,10.) 
iSTow  all  those  who  will  not  accept  and  ohey  his  gospel 
upon  this  principle,  hut  insist  upon  the  license  of  the 
old  covenant,  hut  show  their  preference  for  that  which  is 
"made  after  the  law  of  a  carnal  commandment,"  and 
reject  that  "made  after  the  power  of  an  endless  life." 

If  any  would  know  the  extent  of  the  spiritual  re- 
quirements of  the  Moral  Law  as  delivered  to  Moses  fi'om 
Sinai,  let  him  study  it  in  the  life,  doctrine,  suffering 
and  death  of  Christ;  for  in  these  we  have  the  best  com- 
mentary of  the  law.  And  only  those  who  honor  that  life 
by  an  obedience  to  his  Gospel  can  enjoy  a  blessing  in  its 
fuKihiienI,  and  a  hope  of  the  (iospel  promises. 

(iil)l)()n,  in  his  Dedine  and  Fall  of  the  Roman 
Empire  (p.  2r)5  Milman's  edition)  says,  "The  humble 
Christians  were  sent  into  tlie  world  as  sheep  among 
wolves;  and  since  they  were  not  permitted  to  employ 


Early   Christians    Were  Not  Soldiers.  75 

force,  ovon  in  dofonoo  of  tlioir  roligion,  tlioy  would  be 
ir^till  more  criminal  if  tlioy  attompted  to  shed  the  blood 
of  tlicir  fcllow-frcadircs  in  di^putinf?  the  vain  jtrivil- 
eges,  or  the  sordid  j)ospessionii  of  this  transitory  life. 
Faithful  to  the  doctrine  of  the  apostle,  who  in  the  reign 
of  Xero,  had  preached  the  duty  of  unconditional  sub- 
mission, the  Christians  of  the  fxrsi  tlirec  ecu  furies  pre- 
served their  consciences  pure  and  innocent  of  the  guilt 
of  secret  conspiracies  or  open  rebellion."  Gibbon  was 
more  consistent  than  many  who  claim  to  be  the  embas- 
sadors of  Christ.  He  saw  that  to  use  the  sword  in  the 
interests  of  this  world's  good,  when  prohibited  its  use  in 
defense  of  religion,  would  be  to  debase  the  Gospel  beloyv 
the  "''beggarly  elements."  Tertullian,  about  a  century 
after  the  apostles,  wrote,  "Among  others  the  emperors 
would  have  lielieved  in  Christ  had  the  world  not  needed 
their  services,  and,  therefore,  they  could  not  become 
Christians,  because  they  served  the  world  and  carried 
on  war." 

From  the  time  of  Constantine  the  interests  of  the 
less  faithful  part  of  the  church  and  that  of  the  worldly 
power  became  closely  allied,  and  the  Eeformation  did 
not  change  it  in  this  particular.  Through  all  these  cen- 
turies popular  religion  and  the  world-power  have  gone 
hand  in  hand  ;  and  the  church  has  not  hesitated  to  fill 
every  office  and  position  in  the  government ;  and  it  would 
be  hard  to  decide  which  wields  the  more  influence  over 
the  other;  or  whether  jwpular  religion  is  a  more  potent 
agency  in  framing  popular  opinion,  than  popular  senti- 
ment in  influencing  popular  religion. 


76  The  Peaeeablc  Kingdom. 

Tlio  cliaracter  of  tlio  warfare  the  Cliristian  is  to 
wage  may  l)e  known  Ity  tlio  kind  of  weapons  assigned 
him.  Paul  says,  "Tlioiigli  wo  walk  in  the  flosh,  we  do  not 
war  after  the  flesh ;  for  the  weapons  of  our  warfare  are 
not  carnal,  hnt  mighty  through  God  to  the  pulling  down 
of  strongholds;  casting  down  imaginations,  and  every 
high  thing  that  exalteth  itself  against  the  knowledge 
of  God."  (3  Cor.  10  ^,  5).  lie  also  names  some  of  the 
weapons,  and  tells  how  the  heliever  is  to  he  equipped 
Math  them :  "Stand  therefore,  having  your  loins  girt 
about  with  truth,  and  having  on  the  breastplate  of  right- 
eousness ;  and  your  feet  shod  with  the  preparation  of  the 
gospel  of  peace:  above  all,  taking  the  shield  of  faith, 
wherewith  ye  shall  be  able  to  quench  all  the  fiery  darts 
of  the  wicked.  And  take  the  helmet  of  salvation,  and 
the  sword  of  the  .Si)irit,  which  is  the  word  of  God.  (Eph. 
6:14-17.)  The  character  of  the  warrior  must  corres- 
pond with  the  character  of  the  weapons;  so  Paul  says, 
"1  f  any  man  have  not  the  spirit  of  Christ,  he  is  none  of 
his."  And  Peter  defines  his  walk :  "Christ  also  suffered 
for  us,  leaving  us  an  example,  that  we  should  follow  his 
steps."  Whether  wo  call  his  life  or  his  precepts  his  steps, 
it  is  all  one,  as  he  e\emi)lir!od  his  gospel  in  his  life. 

Christ's  kingdom  is  based  upon  the  great  law  of 
love,  which  is  the  divine  life  in  the  soul.  If  this  law 
was  conscientiously  adopted,  and  received  in  its  very 
spirit,  and  faithfully  obeyed  in  sincerity  of  heart,  there 
would  be  no  need  of  human  laws,  nor  courts  of  justice, 
and  war  would  cease  from  the  earth.  If  this  law  does 
not  always  produce  these  peaceable  fruits,  it  is  not  be- 


The   Christian  Resi^yud  to  His   Lot.  77 

cause  of  any  (Icfcct  in  tlu^  |)riiici|il<'.  Imt  liccaiisc  ii[  onr 
corriij)t  luiniaiiily,  "\vlii<'li  so  rclurtanlly  and  so  impcr- 
fcctly  yields  to  it."  Howovcm-  it  is  a  i)0\vorful  wea[)on, 
and  if  wielded  jM'operly,  will  win  greater  vielories  than 
have  ever  been  won  by  the  sword.  Where  its  labors  are 
in  vain,  it  is  useless  to  resort  to  violence. 

.  For  Christians  to  pray  for  the  success  of  any  nation- 
al policy,  or  for  the  success  of  its  army  or  navy,  has  no 
warrant  in  the  New  Testament,  either  in  the  letter  or 
the  spirit.  Neither  can  they  know  what  to  pray,  for 
they  know  not  the  jnirpose  of  the  Lord  in  these  things. 
Of  all  this  (Jod  in  his  wisdom  has  spared  his  children 
the  perplexity.  If  in  his  providences,  during  times  of 
peril,  they  escape  suffering,  they  are  moved  by  grateful 
hearts  to  recognize  it  as  an  evidence  of  mercy;  but  if 
brought  under  losses,  privations  and  suffering,  they  ac- 
cept it  as  by  divine  permission,  and  that  the  Lord  has 
a  purpose  in  it.  They  strive  to  be  resigned,  and  bear  it 
in  a  Christian  spirit.  As  their  lives  as  well  as  their 
possessions  are  in  the  hands  of  the  Lord,  and  as  they 
have  no  promise  in  these  above  that  of  tin*  world,  and  as 
the  Tjord  has  many  ways  in  his  wisdom  to  take  them 
again,  it  becomes  them  to  maintain  a  patient  submis- 
sion in  all  things.  The  great  and  the  small  events  of 
the  world,  and  "the  powers  that  be"  are  in  his  hands, 
and  he  controls  them  according  to  his  divine  pleasure; 
and  any  interest  his  children  may  take  in  them,  or  ef- 
fort they  may  make  to  control  them,  can  have  no  effect 
but  upon  themselves,  and  that  to  the  detriment  of  the 
spiritual  life.     This  knowledge  and  experience  induces 


78  The  Peaceable  Kingdom. 

an  exercise  of  miml  wliicJi  will  bring  the  peaceable  fruits 
of  righteousness,  compared  with  which  bodily  suffering 
and  the  deprivation  of  worldly  possessions  and  comforts 
are   not   worthy  of  mention. 

But  what  God  has  promised  to  protect,  and  against 
which  the  gates  of  hell  and  all  worldly  power  shall  not 
prevail,  is  thai  work  which  he  has  wrought  in  the  soul 
by  the  power  of  the  "incorruptible  seed  of  the  word  of 
God."  The  upright  possessor  of  this  great  treasure  is 
always  willing  to  sacrifice  every  earthly  consideration 
rather  than  lose  this,  or  l)ring  dishonor  upon  his  Lord  by 
any  violation  of  gospel  princiijles. 

Concluding  Remarks  on  the  Peaceable  Kingdom 

fUit  it  may  be  charged  that  all  Christians  are  not 
lanil>-like,  and  do  not  reflect  the  import  of  those  scrip- 
tures that  bear  that  tenor.  But  few  possess  this  dispo- 
sition in  their  unconverted  state,  and  some  may  never 
so  fully  overcome  their  depraved  nature  as  to  shine  as 
lights;  yet  if  they  have  the  unction  of  the  Holy  Spirit, 
they  will  not  wilfully  do  wrong,  but  strive  to  walk 
uprightly,  and  through  the  Spirit  try  to  mortify  the 
deeds  of  the  l)ody,  and  luunbl}'  confess  their  faults,  and 
render  satisfaction  for  any  misconduct. 

The  church  is  called  the  bride  of  the  "Lamb  of 
God,"  and  to  be  such  she  must  be  true  and  loyal  in 
faith  and  doctrine.  If  any  of  her  members  wilfully 
transgress,  unless  they  speedily  and  heartily  repent,  and 
make  satisfactory  re]>aration  for  their  sins,  they  by 
their  actions  sever  the  tie  of  Christian  fellowship  and  are 
uo  longer  a  part  of  the  body. 


The    Christian  and  the   Moralist.  79 

We   camint    ;i((('[»|    (hill    it    is  (iiily   ;|    liijiltcr  ol"  npili- 

ioii  as  to  wlii'tlirr  Clii'ist  t;iiiulil  a  |H'iirc;ili|c  jiinl  k\v- 
l'ciic<'l(vs  (I'tct  riiic  ni-  not,  i»r  w  lict  licr  Iiis  I'dllnwcrs  iiiust 
prjictirr  it  or  not.  Nfitlit'i-  luivc  tlirv  tin-  in-ivilc^^f  to 
vote  ;in<i  till  cixil  (tllitcs  ;!i-i-(>i-(lin,u-  ;is  tln'ir  ;oiivic<inns 
iiiMV  allow  or  rt'sti-i;-t.  A  riiii(l;uiiriital  pri mi |iic  of  tin; 
(livinr  lilr  ill  till'  soul  i^  involved  Iktc.  and  (lie  |'ro- 
]iri<'t\    or    iniproprict  V    of    such    lihcrtics    is    not    dctrr- 

niiiK'il  l>v  the  wisdom  of  man  as  ac(|uin'il   in  tl logical 

>cmina!-ics.  hut  hv  a  i-ciicwfd  and  ,-|uril  ually  cnlii^ditciifd 
mind  workinu  in  hannony  with  the  plain  import  (d' 
the   Scriptures. 

If  anv  shoiilil  make  tlie  discovery  that  the  (iosi)ol 
rtMpiires  its  suhjects  to  he  patient  i)i'  injuries,  non- 
woi'ldlv  in  their  li\es.  and  sel  f-deiiyin--  in  all  thin,L,^s  of 
doiiiitful  propriet\;  and  wouM  succeed  in  practicin-^ 
tliose  rcipiireinents  in  what  is  termed  a  moral  life,  hut, 
void  of  the  spirit,  t  liev  would  only  succeed  in  luakinj; 
a  law  (d'  the  (io^pel.  while  yet  staiidin.-'  outside  of  its 
promise.-.  IleiKc  the  dillVreive  hetweeii  a  truly  eii- 
lin-hteiied  and  upri-ht  soul  with  a  stumhiin--  walk, 
whose  life  mav  often  he  a  reproach  to  his  profession, 
and  the  nneiili-hteiied.  or  spiritually  hiiiid  moralist 
whose  walk  iifay  he  hiameless.  and  whose  life  may  ho 
full  of  acts  of  henevolence.  The  one  finds  no  eomfort 
in  hi,-  life,  but  ,2:vief  and  chagrin  because  of  bis  fail- 
inas.  and  mav  often  be  distressed  witb  doubts  and  fears 
as  to  his  final  victory,  while  tbe  other  has  his  reward 
in  the  life  of  self,  built  up  and  bolstered  by  the  confi- 
dence of  those  not  more  cnliglitened  than  himself,  and 
bv  his  own  self-complacency. 


80  The  Peaceable  Kingdom. 

In  short,  to  l»e  a  Christian  is  to  have  tlie  life- 
princii)le. — the  Christ-life. — liegotten  in  the  soul  throui^h 
the  etficacy  of  the  Holy  Spirit :  and  even  if  this  treasure 
is  eontained  in  a  vessel  of  little  honor, — a  hard  nature, 
— yet  the  ottering  is  accei)tahle.  and  the  fire  upon  the 
altar  of  the  heart,  kindled  and  nourished  hy  God  him- 
self, may  he  Inirnmg.  though  its  light  may  he  measur- 
ahly  hidden  he.ause  of  a  lack  of  those  qualifications 
which  ennoble  and  exalt  man's  character.  If  this  could 
noi  he  so.  then  only  those  wlio  are  favored  hy  nature  with 
an  a]uial)le  and  loving  disposition,  and  who  can  hy 
their  inherited  advantages  display  the  Closixd  fruits  in 
a  hhiMieless  life,  coidd  attain  to  the  promise.  But  Christ 
has  iiinde  it  possible  I'ni-  e\ery  one  who  is  willing  and 
oliedient  to  he  an  heir  of  the  promise,  hut  only  on  con- 
<lition  of  a  faithful  couipliance  with  his  will  as  exem- 
plified in  his  word. 

The  Lord  will  teach  and  control  his  people,  and 
is  not  honored  bv.  neither  will  he  accept  their  divided 
afl'ections:  nor  are  they  at  liberty  to  confer  with  Hesh 
and  blood,  or  make  any  couipromises  with  cariial  reason. 
What  the  Cospel  teacli<>s  they  must  ac'je[)t  as  rigid,  and 
ohey  it;  and  what  it  forbids,  as  wrong,  and  avoid  it. 
It  is  net  their  jirovince  to  question  th(?  propri(>ty  or 
imj)ro])riety  of  any  of  its  teachings,  hut  accept  it  as 
divine  wisdom.  Hence  when  we  speak  in  this  work 
of  the  character  of  the  C^hristian,  we  hold  that  char- 
acter is  the  result  of  the  actual  convictions  and  ex- 
perienc(^s  of  a  regenerated  soul  acting  in  concert  with 
(h)dV  will  as  revealed  in  his  word,  for  it  is  the  criterion 
l)y  whivh  we  test  our  faith. 


Nothing   Optional.  81 

What  fnllv  for  any  tn  pivsiiiiie  that  tlu',y  can  with 
iinpunitv  set  asi(k'  or  disregard  any  part,  or  any  one 
precept  of  the  (iospeh  We  must  accept  it  iu  its  en- 
tirety if  Ave  wouhl  he  saved.  Wlien  Israel  kept  the 
passover  they  were  re(|uired  to  roast  the  hunh  whole 
and  so  ].ai-take  of  it.  not  ttt  dress  it  and  partake  of  the 
more  i)akitahle  |)arts.  So  we  are  not  privileged  to  dress 
the  word  l»y  line  glosses,  and  reject  what  is  too  restrain- 
ing to  he  serviceable  to  our  liberal  views.  How  remark- 
able that  in  the  most  important  concern  of  life,  and  that 
for  which  we  have  our  being,  men  are  so  presumptuous 
as  to  believe  that  they  may  put  any  interpretation  upon 
God's  word  touching  their  salvation  that  chances  to 
meet  their  fancy,  or  accept  or  reject  as  much  or  as 
little  as  they  like,  and  yet  l)e  acceptable  to  God  and  heirs 
of  the  promise. 

The  people  of  Israel  were  continually  falling  into 
idolatry,  notwithstanding  the  plain  commandment  writ- 
ten with  the  linger  of  God  upon  tables  of  stone  prohibi- 
tory of  the  making  ami  worshiping  of  images.  To  us 
nothing  seems  more  absurd,  and  deserving  of  the  venge- 
ance of  God  than  this  willf,ul  and  wicked  disregard  of 
God  and  his  word ;  but  no  more  faithful  are  those  wor- 
shipers who  disregard  or  willfully  set  aside  the  plain  self- 
denying  precepts  of  the  Gospel  and  substitute  instead  the 
teachings  <'f  nian. 

The  scriptures  are  a  most  precious  gift  of  inesti- 
ma1)le  advantage  to  those  who  live  that  life  that  is  re- 
vealed in  them ;  but  to  wh'at  purpose  are  they  if  we  do 
not  accept  them  and  comply  with  them ;  which  we  can 


82  The  Peaceable  Kingdom. 

not  do  unless  we  possess  the  Spirit  that  revealed  them. 
There  is  hut  one  good  influence,  and  that  pervades  all 
God's  work  for  man's  salvation.  The  work  of  grace  in 
the  heart  testifies  to  the  truth  of  the  scriptures,  and 
the  scriptures  hear  witness  of  God's  work  in  the  soul, 
and  herein  is  the  comfort  and  assurance  of  the  heliever. 
The  two  must  harmonize,  as  they  hoth  emanate  from 
the  same  source.  The  apostles  and  all  the  faithful  dis- 
ciples of  Christ  exemplified  in  their  lives  every  preco|)t 
found  in  the  New  Testament;  and  so  will  all  God's 
people  through  all  the  ages  of  the  world.  But  when  we 
hear  men  caviling  at  these  teachings,  and  asserting  that 
they  are  not  practical  in  this  age,  but  belong  to  the 
Millennial  reign;  or  that  their  restrictions  are  some- 
what modified  by  the  license  of  the  law  of  Moses ;  or  that 
they  must  be  accepted  with  some  degree  of  allowance 
because  of  the  depravity  of  the  world  and  the  weakness 
of  the  saint;  we  must  conclude  that  such  either  lack 
faith,  or  are  unwilling  to  bear  the  cross,  either  of  which 
will  debar  them  from  the  kingdom. 


NON.CONFORMITY    TO    THE    WORLD   .IN    DE. 
PORTMENT  AND   DRESS, 


"And  be  ye  uot  conforuied  to  this  world;  but  be  ye 
t  r.ui!>l'orinGd  by  the  renewing  of  your  mind,  that  ye  may 
prove  what  is  that  good  and  acceptable  and  perfect  will 
of  God."  (Ivoni.  12:3.)  The  testimony  of  Christ  con- 
cerning his  disciples  was,  "I  have  chosen  you  out  of  the 
world."'  'Tn  the  world  is  the  lust  of  the  flesh,  the  lust 
oi*  liic  eye^.  and  the  pride  of  life;  these  are  not  of  the 
Father,  but  of  the  world." 

The  elTect  of  Christ's  redemption  is  the  restoration 
of  the  divine  order,  which  is  moderaiiun  in  all  things. 
It  is  \ising  the  world  and  not  abusing  it.  While  man 
was  in  the  image  of  God  he  had  pleasure  in  spiritual 
exercises :  and  his  enjoyment  was  in  the  contemplation 
of  that  which  was  just,  pure,  lovely  and  of  good  report. 
Through  yielding  to  sin  he  was  incapacitated  for  such 
spiritual  employment.  The  tendencies  of  his  fallen 
nature  became  wholly  selfish ;  and  he  sought  enjoyment 
by  gratifving  his  natural  desires,  which  led  him  to  seek 
riches,  honor  and  empire.  His  tendencies  were  to  look 
upon  the  things  that  are  seen ;  and  he  became  occupied 
with  temporal  duties  and  natural  pastimes  and  enjoy- 


84  Non-  Conformity. 

iiients.  The  life  and  teaching  of  Christ  revealed  to  man 
a  spiritual  and  higher  life.  It  unfolded  the  mysteries 
of  life  and  of  death.  It  opened  a  new  and  living  way, 
and  presented  new  objects,  and  higher  purposes  of  life. 
It  directed  attention  to  the  life  beyond  the  toml);  and 
revealed  the  provisions  made  for  man  in  tlie  spirit 
world.  One  design  of  C*hrist's  life  and  teacliing  is  to 
give  a  correct  view  of  this  world,  and  of  tliis  life;  to 
impress  man  that  the  world  and  all  that  pertains  to  it 
will  pass  away,  and  that  this  life  is  but  a  state  of  pro- 
bation, full  of  uncertainty. 

It  is  recognized  that  all  Christians  will  value  spir- 
itual attaiuments  above  natural  possessions,  hence  they 
will  seek  those  things  whicli  are  above;  such  as  purity, 
peace,  gentleness,  meekness,  mercy  and  love ;  for  these 
will  bring  peace  of  mind  that  is  above  all  understanding. 
Any  one  in  possession  of  tlie  spirit  of  Christ,  and  who 
is  laying  up  treasure  in  heaven,  will  value  time  and 
opportunity  for  doing  good;  and  will,  from  principle, 
not  conform  to  the  maxims,  customs  and  usages  of  the 
world  ;  for  they  are  contrary  to  the  principles  of  the  spir- 
itual life  which  actuates  him.  He  not  only  looks  upon 
the  things  that  are  seen,  but  also  upon  the  things  that 
lie  beyond  human  vision, — the  things  that  are  eternal. 
He  has  no  time  to  lose  and  will  not  spend  it  in  vain  and 
unprofitable  conversation;  but  in  such  as  would  be  edify- 
ing, so  as  to  minister  grace  to  the  hearers.  Jesting  and 
foolish  talking  is  conforming  to  the  world.  Indulging 
any  unchristian  feeling  is  conforming  to  the  spirit  of 
the  world. 


Non-  Worldliness  of  the   Christian.  85 

The  design  of  Christ  was  to  call  his  disciples  out 
of  the  spirit  of  the  world ;  separate  them  from  envy,  ha- 
trt'd,  revenge,  and  from  every  act  at  variance  with  love 
it  was  evidently  not  his  design  that  his  followers  should 
retire  froiii  the  duties  of  life;  but  that  they  should  be 
kept  I'nmi  tlif  evil.  It  is  a  privilege  of  Christians  to  en- 
joy tlu'  fiiiiiily  relation,  t(j  have  homes,  to  labor,  and  to 
fill  positions  the  requirements  of  which  do  not  weaken 
the  spiritual  desires;  but  in  all  these  conditions  they 
will  abstain  from  the  love  of  money,  of  honor,  and  of 
power.  They  will  ever  remember  the  non-worldly  life 
of  Christ  and  his  apostles.  In  the  Gospel  is  found  an 
infallible  standard  for  non-conformity  to  the  world: 
"Therefore  all  things  whatsoever  ye  would  that  men 
should  do  to  you,  do  ye  even  so  to  them."  In  this  rule 
"Mercy  and  truth  are  met  together;  righteousness  and 
peace  have  kissed  each  other;"  and  all  who  are  in  pos- 
session of  the  principle  upon  which  it  is  founded  will  not 
seek  only  their  own  good,  but  that  of  another.  Every 
act  at  variance  with  love  is  conformity  to  the  world; 
and  so  is  every  effort  of  life  which  has  not  in  view  the 
doing  of  the  Father's  will.  A  man  may  be  very  humble 
in  his  outward  appearance ;  and  yet  when  he  is  opposed 
may  manifest  an  exalted  and  a  resentful  spirit,  which 
is  conformity  to  the  spirit  of  the  world. 

Change  in  outward  appearance,  such  as  non-con- 
formity in  fashion,  does  not  constitute  the  state  to 
which  Christ  brings  his  followers.  A  man  may  refrain 
from  participation  in  the  amusements,  fashions  and  idle 
pastimes  of  the  world,  and  yet  be  far  from  non-conform- 


8  6  Non  ■  Coniform  Uy, 

ity  to  the  world.  It  is  not  onoiigli  to  rofrain  from 
excesses  in  eating  and  drinking,  and  from  dishonest  and 
immoral  acts  to  entitle  him  to  the  claim  of  conforminH 
to  the  divine  will.  True  non-conformity  consists  in 
separation  from  all  sin,  whether  it  be  in  thought,  word 
or  deed.  Believers  are  called  "strangers,"  because  they 
are  estranged  from  the  customs  of  the  world,  renewed 
in  their  minds,  and  not  fashioned  nor  conformed  to  the 
usage  and  practice  of  the  world.  Their  conversation 
and  pastimes  are  different  from  that  which  is  customary 
among  the  world.  They  call  every  thought,  word  and 
action  into  jiulgment,  to  try  them  whether  they  are 
wrought  in  God.  A  proud  and  exalted  spirit  will  al- 
ways be  characterized  by  conformity  to  the  world  in  its 
strife  and  tumult.  Whatever  is  done  for  vain  display 
gives  evidence  of  conformity  to  the  world. 

Every  Christian  should  accept  Christ  for  his  exam- 
ple, and  therefore  should  endeavor  to^walk  even  as  he 
walked ;  and  as  he,  in  all  his  actions,  sought  the  honor  of 
his  Heavenly  Father  and  not  his  own,  so  every  follower 
of  Christ  should  be  characterized  by  the  spirit  of  love, 
which  is  the  spirit  of  non-conformity  to  the  world.- 
The  building  and  furnishing  of  costly  and  showy  hous- 
es, sumptuous  living,  extravagance  in  dress,  and  the  fri- 
volity of  the  gay  and  fashionable,  is  at  variance  with 
the  simple,  non-worldly  life  of  Christ  and  his  apostles, 
and  is  conformity  to  the  world.  Nor  is  the  attendance 
at  theatrical  performances  and  other  places  of  amuse- 
ment that  do  not  promote  the  spiritual  life,  in  agree- 
ment with  l)eiua'  chosen  out  of  the  world. 


Perversion  pJ  the  Design  of  Dress.        •     87 

A  fruit  of  conformity  to  the  will  of  God  is  to  re- 
member the  poor;  and  instead  of  wasting  our  compe- 
tence for  tlie  aggrandizement  of  one's  self  and  family, 
we  should  contribute  to  the  necessities  of  the  needy 
and  siilTcring.  In  tlie  conformity  to  the  divine  will 
i('s|if(l  (tf  persons  is  excluded.  "My  brethren  have  not 
tilt'  t';ii(h  of  our  Tjord  Jesus  Christ,  Ihe  Lord  of  glory, 
with  respect  of  persons."  (James  'Z:\)  It  is  further 
written,  "'^^Fhou  shalt  love  thy  neighl)or  as  thyself."  If 
any  one  is  a  respecter  of  persons  he  commits  sin ;  that  is, 
if  he  despises  any  one  on  account  of  birth,  property,  race 
or  eolor,  so  as  to  neglect  the  duty  he  owes  to  every  fellow 
creature:  and  if  he  discriminates  against  his  fellow-be- 
liever in  the  discharge  of  Christian  duty,  from  any  of 
these  caiise<.  he  does  not  conform  lo  the  will  of  God. 

Non- Conformity  in  Dress. 
Wearing  apparel  became  a  necessity  after  sin  enter- 
ed the  world,  in  the  divine  order  it  was  designed  for 
the  promotion  of  decency,  for  comfort  and  for  service; 
but  through  the  pride  and  vanity  begotten  of  sin  in  the 
heart  of  man,  he  perverted  the  order  of  God,  and  pros- 
tituted the  institution  of  apparel  to  the  service  of  his 
fallen  nature,  hy  gratifying  its  vain  desires.  That  which 
should  have  been  a  perpetual  reminder  of  man's  fall 
from  )iis  primitive  purity,  he  converted  into  an  idol,  and 
slorifuM]  himself  by  adorning  his  corruptible  body  with 
costly  and  showy  dress.  A  vain  world  indulges  in  great 
extravagance  in  its  conformity  to  the  foolish  fashions  in- 
vented for  the  gratification  of  the  vanity  and  pride  of 
the  human  heart.     In  this  way  much  precious  time  is 


88  Nvn-  Conformiiy. 

wasted  in  tlio  effort  to  make  tlie  bod}'  attractive,  to  win 
the  admiration  of  worldly-minded  people.  But  alas!  in 
this  thoughtless  age  soarcely  any  one  takes  to  heart  the 
inconsistency  almost  everywhere  manifest  in  the  church- 
es in  the  extravagant,  vain,  and  often  useless  decorations 
of  many  of  the  members;  and  how  inconsistent  it  all  is 
for  those  who  jirofess  to  be  follo^\'ers  of  the  meek  and 
lowly  Jesus;  and  how  unbecoming  that  they  should  be 
proud  of  that  which  became  a  necessity  because  of  sin, 
and  is  a  badge  of  man's  unfaithfulness. 

Apostolic  teaching  upon  the  subject  of  wearing  ap- 
parel is  found  in  I  Tim.  2 :9 :  "In  like  manner  that 
women  adorn  themselves  in  modest  apparel,  with  shame- 
facedness  and  sobriety;  not  with  l^raided  hair,  or  gold, 
or  pearls,  or  costly  array;  but  with  good  works;"  and 
in  I  Peter  3:3,4:  "Whose  adorning,  let  it  not  be  thai 
outward  adorning  of  plaiting  the  hair,  and  of  wearing  of 
gold,  or  of  putting  on  of  apparel ;  but  le|  it  be  the  hidden 
man  of  the  heart,  in  that  which  is  not  corruptible;  even 
the  ornament  of  a  meek  and  quiet  spirit,  which  is  in 
the  sight  of  God  of  great  price."  These  scriptures  har- 
monize with  what  is  asserted  in  the  beginning  of  this  ar- 
ticle, that  the  fruit  of  Christ's  redemption  is  moder- 
ation in  all  things.  The  life  and  teaching  of  Christ 
forcil)ly  demonstrate  non-conformity  to  the  world  in 
spirit,  maxims  and  customs.  Apostolic  teaching  and 
the  history  of  the  church,  as  far  as  accessible,  unite  in 
emphasizing  the  fact  that  the  faithful  Christians  in 
every  century  and  in  every  place  were  characterized  by 
moderation  in  all  things ;  in  the  building  and  furnishing 


Uniform Hy  in  Dress.  89 

of  house?;  in  woarino;  apimvcl  ;  and  in  all  tho  affairs  of 
life.  Certain  inijtortant  ti-iiths  aic  by  the  Holy  Spirit 
impressed  uj'on  every  Christ ian  mind  pertaining  to 
dress.  Among  these  are  plainness  and  simplicity  com- 
bined with  utility.  Tntelligent  ereatnres  usually  do  not 
act  without  a  motive.  In  the  use  of  wearing  apparel  it  is 
Christiau-likf  to  dress  for  eomloil  and  t'oi'  service;  hut 
when  dress  is  used  to  beautify,  and  make  the  body  attrac- 
tive, it  is  misused,  and  the  motive  is  unchristian.  Clean- 
liness and  order  belong  to  Christianity,  but  vain  dis- 
play does  not. 

The  (piestion  is  asked,  ''^^']lere  does  the  chureli  get 
authority  for  the  adoption  of  a  ])articular  and  uniform 
cut  of  garment  and  style  of  dress?  Does  the  word  of 
the  Lord  descrilx*  it.  and  does  it  enjoin  uniformity  of 
dress?''  It  is  not  claimed  thai  either  Clirist  or  his 
apostles  prescrilx  d  uniformity  in  dress,  it  is  also  askecl 
whether  it  is  recorded  that  the  church  of  Christ  during 
the  early  centuries,  and  during  the  sixteenth  century, 
when,  trhough  under  persecution,  it  flourished  so  glor- 
iously, taught  or  practiced  uniformity  of  dress?  All  we 
know  of  the  church  ujhui  this  subject  dui'ing  the  early 
centuries,  as  well  as  the  sixteenth,  is  that  its  members 
were  simple  in  their  lives  and  in  their  dress,  and  that 
gav.  fashionable  and  costly  attire  was  not  recognized  as 
becoming.  The  ajjo-^tlt's  wrote  clearly  on  this  subject; 
and  as  then-  were  guided  by  the  spirit  of  'i'ruth.  they  put 
on  record  the  divine  will.  It  jdainly  follows  that  all 
Christians  being  led  by  the  same  spirit  are  taught  the 
same  rule  of  life  and  practice,  so  that  simplicity  and 


90  Non-  Conformity. 

plainness  is  a  spiritnal  fruit.  It  is  true  there  is  no  sys- 
tem of  dress  given  in  the  New  Testament.  It  is  also 
true  that  there  arc  other  fr\iits  of  a  Christian  life  not 
specifically  deseril)ed  ;  such  as  certain  courtesies  neces- 
sary to  the  comfort  and  happiness  of  the  family  relation. 
It  is  not  specifically  stated  that  Christians  shall  not  at- 
tend places  of  puhlic  anmscnient ;  and  many  other  self- 
denying  duties  are  not  sjieciflcd  ;  hut  the  Lord  gave  the 
Holy  Spirit  as  a  guide  to  direct  his  church  in  the  old 
paths,  in  the  good  way. 

John  Wesley  is  on  record  as  having  spoken  as  fol- 
lows: "I  exhort  all  those  who  desire  me  to  watch  over 
their  souls,  wear  no  gold,  no  ])earls,  or  precious  stones; 
use  710  curling  of  hair,  or  costly  apparel, how  grave  soever; 
wear  nothing,  though  you  have  it  already,  which  is  of 
a  glaring  color,  or  which  is  in  any  way  gay,  glistering 
or  showy;  nothing  made  in  the  very  height  of  fashion; 
nothing  apt  to  attract  the  eyes  of  hystanders,  etc."  He 
maintained  that  these  things  were  expressly  forhidden 
in  scripture,  and  also  asserted  that  for  any  one  to  say 
there  is  no  harm  in  them,  might  as  well  say  there  is  no 
harm  in  stealing  and  adultery.  He  lamented  his  failure 
to  l>ring  his  brethren  in  agreement  with  his  convictions 
and  teaching  upon  this  subject,  saying,  "In  print,  in 
preaching,  in  meeting  the  society,  I  have  not  shunned  to 
declare  the  whole  counsel  of  Cod.  I  am  therefore  clear 
of  tlic  blood  of  those  who  will  not  Iiear;  it  lies  upon  their 
own  heads,''  etc.  He  also  expressed  regret  that  he  was 
not  firm  in  demanding  of  those  who  wished  to  join  his 
society  compliance  with  his  convictions,  by  saying  "This 


Legalism  and  Xon-Conformiiy.  91 

is  our  manner  of  dross,  wliicli  wo  know  is  hoth  Scriptural 
and  rational;  if  you  join  with  us,  you  aro  to  dross  as  we 
do:  hut  you  nood  noi  join  us  unless  vou  ploaso." 

Wo  ipioto  WosloyV  views  upon  tho  suhjoot  of  wear- 
ing ajiparol  f(»r  tho  purpose  of  showing  the  danger  and 
ineonsistenry  of  )iud<ing  laws  in  the  church,  or  of  con- 
verting the  (iospol  into  a  law.  it  will  ho  plain  to  every 
intelligent  person  that  church  rules,  even  if  oheved.  will 
not  change  the  desires  of  the  heart.  If  jiersons  desire 
gay  clothing,  and  are  only  prevented  from  having  them 
hy  a  church  rule,  against  their  inclinations,  and  witliout 
heing  inlhicnced  liy  con\ic(ion.  thoy  aro  none  the  hetter 
for  not  having  them.  Neither  on  the  other  hand  would 
tliey  as  individuals,  or  as  an  organized  body  of  worship- 
ers, he  benefitted  spiritually  if  they  from  a  legal  prin- 
ciple ailopted  plain  ilross. 

It  is  of  the  utmost  im])ortance  to  eomprehend  the  ne- 
eespity  of  being  in  possession  of  the  spirit  of  the  law  of 
life  in  Christ  Jesus.  The  church  of  Christ  is  his  body; 
the  believers  are  members  of  his  body.  They  become 
such  when  they  receive  his  spirit.  As  members  they 
are  subject  to  tlie  Head,  the  source  of  all  intelligence. 
Tliey  will  therefore  have  the  same  mind  that  Christ 
had ;  and  as  he  died  for  sin,  they  will  also  abstain  from 
all  wilful  sin.  If  pride  is  sin,  then  they  will  deny 
themselves  of  it.  All  Christians  can  say  with  Paul. 
"I  am  crucified  with  Christ,  nevertheless  I  live;  yet  not 
I.  but  Christ  liveth  in  me."  The  meaning  of  this  is.  I 
am  dead  to  the  law  as  a  covenant  of  works ;  I  no  longer 
seek  salvation  by  what  I  can  do.     I  am  also  dead  to  all 


92  Non-Confor'miiy. 

for  which  Christ  died;  including  pride  in  dress,  or  in 
anythino'  else.  Christ  novf  lives  in  me.  His  spirit  di- 
rects me  into  all  truth.  PTaving  this  light  no  one  need 
teach  the  other,  saying,  "If  yon  wish  to  join  with  ns, 
you  must  dress  as  we  do."  Christ  dwelling  in  the 
hearts  of  his  children  will  hy  his  spirit  lead  them  into 
all  truth;  and  they  will  all  he  taught  the  same  in  all 
tilings  wiicrc  there  is  a  gos])el  |)rinciple  involved;  hence 
there  need  be  no  laws  in  the  church  regulating  dress  or 
any  other  duty.  If  persons  do  not  deny  themselves  from 
love  to  Jesus,  and  from  an  ahliDrrence  of  all  that  is  evil, 
it  is  an  evidence  of  the  absence  of  grace  in  the  heart, 
and  c()iisC(piontly  of  the  a1)sence  of  the  divine  life. 

A  Christian  is  fully  sensible  that  there  is  no  merit, 
virtue  or  righteousness  in  dress,  though  it  he  in  every 
respect  fitting  the  [)rofession.  lie  attains  to  no  righteous- 
ness foi-  all  his  self-denial  ;  bui,  being  characterized  by 
uu^leration,  he  gives  evidence  of  the  Christ  life  within 
him.  Any  one  who  entertains  the  view  that  there  is 
merit  in  plainness,  whether  it  he  in  the  cut  of  the  hair, 
wearing  of  the  beard,  or  in  aj^parel,  is  greatly  in  error. 
On  the  other  hand  those  who  from  gospel  principle 
through  an  enlightened  conscience,  discard  the  vain 
fashions  of  the  world,  walk  in  humility  and  meekness, 
demonstrate  thereby  a  fruit  of  Ihe  TToly  Spirit. 

Order  everywhere  facilitates  work,  therefore  it  is 
advantageous  to  the  church  to  ])romote  co-operation  and 
harmony.  There  can  he  no  order  without  uniformity 
of  practice ;  and  from  this  principle  springs  uniformity 
of  dress  in  the  church.     The  members  wear  such  appar- 


JfVia/  Leads  to    UuilorwHy.  03 

ol  as  is  ooiivcniciil .  |il;iiii  ;mil  s('r\  icriiMc.  'riicrc  is  no 
just  iliciit  i<iii  tor  <li;inu('  in  style  and  iinxic  of  dress.  'I'lio 
\V(M'ld  is  I'ver  eliim;j,'iiiu  its  styles  and  modes;  Imt  a^  the 
Christian  is  not  of  the  \voi-ld,  hul  rather  a  |iilL;i'in)  and 
stranger,  there  is  no  consistency  in  his  conroruiing  to 
the  fashions  of  the  world.  Since  the  church  does  not 
ciiange  fa.^liions  with  the  world.  l»nt  very  nearly  retains 
the  sanii>  manner  oi"  dress  from  time  to  time,  it  hecomes 
coiivoniont  and  (Mlifying.  and  promotes  order  for  all  to 
dross  alike  fi'om  a  principle  of  love,  which  is  the  [»ronipt- 
ing  to  all  Christian  acts.  IJemove  the  motive  of  love, 
and  nothing  remains  hut  cold,  dead  formalism.  Love 
and  suhmission  ai'c  charactei'ist  ics  of  the  Chi-istian  life; 
and  when  these  are  possessed,  tliei-e  is  no  contention 
ahout  dress;  as  the  church  of  Chi'ist  does  not,  impose 
duties  that  are  not  rational,  and  that  do  not  promote 
the  welll)eing  of  its  inendK  rs.  lioth  as  pertains  to  the 
hody  and  to  the  soul. 

As  all  persons  are  naturally  of  a  legal  disposition, 
there  is  danger  of  attaching  undue  importance  to 
forms,  whether  (d"  worship  or  (d'  dress,  it  is  therefore 
of  \ital  importance  that  all  who  lo\e  the  Lord  attain  to 
a  clear  ami  full  nnderslandiiig  of  the  oidy  meritorious 
source  of  salvation,  "'Christ  and  him  crucilied."  Having 
attained  to  this  knmvledge  there  is  no  need  of  a  com- 
mand regulating  outward  forms,  either  of  worsliip  or  of 
dress,  'i'he  evidence  of  the  Christian  life  is  ]ove,  the 
fruit  of  which  is  obedience,  as  "without  faitli  it  is  im- 
possihle  to  please  Cod."  so  without  love  it  is  impossihle 
to   obey    him.     "if    ye    love    luc,    keep    my    command- 


94  Non-  Conform  itv. 

montP."  All  persons  iiifliiencod  I)}-  love  will  be  in  agree- 
iiicnt  wilh  ClmVl's  work  u]ioii  cartli.  that  of  restoring 
unily;  and  will  lahor  for  the  edification  of  his  church 
hy  denying  themselves  of  their  vain  desires,  and  regu- 
hiling  their  lives  in  agrcenient  with  simplicity  and  non- 
Morldliness.  We  have  asserted  that  there  is  no  virtue 
or  merit  in  outward  plainness  of  dress,  yet  we  affirm  hy 
authority  from  the  scriptures  that  a  person  spiritually 
poor,  and  of  a  truly  humble  heart,  will  not  adorn  his 
perishable  l)ody  in  gay  attire;  and  that  all  such  who  are 
of  a  broken  heart  and  of  a  contrite  spirit  Mill  dress 
plain,  and  through  love  willingly  conform  to  the  usages 
of  the  church  for  the  preservation  of  order,  the  promo- 
tion of  uniformity,  and  for  the  tranquility  of  the  church. 

Non-Conformity  in  Building  of  Churches 

When  the  apostle  says.  "Be  not  conformed  to  this 
world."  his  teaching  is  designed  to  include  the  whole  life 
of  the  Christian;  and  com|)liauce  with  it  is  only  a  fruit 
of  love  :  and  should  be  one  of  the  things  which  distin- 
guish the  church  from  the  world.  We  have  considered 
this  subject  with  reference  to  Deportment  and  Dress, 
and  we  now  purpose  to  consider  it  in  relation  to  the 
Building  of  Churches,  and  Church  Service. 

This  is  a  great  age  of  rivalry  and  emulation  in 
worldly  interests,  and,  from  what  is  witnessed  in  almost 
every  place,  there  is  none  the  less  in  the  church;  but 
unfortunately  not  in  its  zeal  to  "seek  for  the  old  ways," 
with  a  desire  to  "walk  in  them."  It  is  found  largely 
in  the  building  of  elaborate  and  magnificent  edifices, 
and   m   the  imposing  service.     Each  congregation   or 


Emtilation  in    CIno  ch   Building.  95 

chni'cli  i»r;,Miii/;ili<iii   vie-  with  all   flit'   n'st   to  liavc  the 
liiicst    and    iiin>i    altradivc  si  nut  iii-c.   whcthci'   they  can 
MH'ord    it    linaiicially    oi-    not.      'I'liis    fi-ciniciit  ly    ncccssi- 
tat(>  stiviuiDiis  rllorls  to  li(|iiiiUiti'  the  de'l)t  l)y  close  eol- 
Icciidii^.  and  (d'tcii  liy  stu-li  uiihecoining  nielliods  as  that 
of  lioldiiii:  l';iir>  and  ,i;i\in,i:-  suppers,  at  \vliii']i  games  of 
ciiancc  arc  ollcn   indulged   in;  and  even  after  all  these 
lunc   liccn   exhausted  of   their   financial   henetits.  there 
often  remains  a  i\vH  too  heavy  for  either  credit  or  com- 
fort.    'I'lie    late    Kvangelist    Moody,    after    discoursing 
upon   this    very   i)raetice.   is   re[)orted   to   have  said,   "I 
woidd  rathiT  [irrach  in  a  harn.  or  in  tlie  meanest  iio\el, 
tlian  to   preach   in   a  chnrcli   i)aid   for  I)y  such   means." 
In  (iai.  .">:v'<).  Paul  places  emulation  in  a  list  of  the 
basest  sms.     We  all  love  to  speak  of  a  spirit  of  emulation 
under    the    guidance    of    grace    among    God's    people, 
in  striving  against   the  works  of  darkness,  to  the  salva- 
tion of  souls;  hut  emulation  in  the  works  of  our  hands 
to  gratify  our  own  vain  humanity,  is  both  disj)leasing 
to  God,  and  hurtful  to  his  kingdom.     This  is  tlie  same 
whetiier  we  indulge  in  it  in  the  building  and  furnishing 
of  showy  and  costly  dwellings,  in  our  elaborate  ward- 
robes, onr  sum])tiious  living,  in  extravagant  display,  or 
in  the  erecting  and  furnishing  of  grand  and  imposing 
edifices  for  public  worship.     It  is  not  difficult  to  recog- 
nize the  motive  that  prompts  that  in  anything  which  is 
above  or  in  excess  of  mere  utility.     If  that  which  by 
this  rule  would   prove  to  be  superfluous  were  removed 
from  all  that  relates  to  the  church,  it  w^ould  make  a 
niarked  change.     The  Christian  is  curtailed  in  his  lib- 


9  6  Non  -  Conform  ity. 

ortie.s  under  the  gospel  to  a  moderate  use  of  all  things 
that  are  neeessarv  and  consistent  for  his  eonil'ort  and 
advantage.  When  he  exceeds  this,  he  is  conforming  to 
the  world.  l*aul  says,  "Be  conformed  to  the  image  of 
his  Son."  The  image  of  the  Son  is  his  life,  his  example 
his  doctrine,  his  love.  We  iind  nothing  in  these  that 
will  suppoi't  any  unnecessary  dis])lay,  or  any  conforming 
to  the  world,  hut  much  that  directs  to  humility  and  non- 
world  liness,  making  everything  subservient  to  the 
wants  of  the  soul. 

It  will  Jint  do  to  say  that  the  church  practices  in 
those  things  as  it  does  because  of  a  disposition  on  its 
part  to  give  to  the  Lord  alnmdantly  of  its  best  treasures. 
True  the  Lord  deniauds  mir  best  gifts  and  our  best  ser- 
vi-^es ;  but  not  of  our  "carnal  things."  Jt  is  our  hearts 
garnished  by  ilie  heavenly  graciv.  acting  in  harmony  with 
the  light  of  the  Spirit.  Tliis  is  an  acceptable  offering. 
Neither  are  these  practices  justifiable  on  the  ground 
that  when  the  Lord  l)uilt  his  own  house  or  temple,  that 
he  did  it  so  juagnificently.  As  to  Israel  and  the  tem- 
ple, we  must  not  lose  sight  of  the  fact  that  the  Lord 
tlien  had  to  use  inanimate  material  for  his  house,  be- 
cause the  hearts  of  his  people  were  not  possessed  and 
intluenced  by  the  Holy  Spirit  as  are  those  of  his  child- 
ren under  the  new  covenant,  and  hence  were  not  a  fit 
abode  for  the  Lord.  Then  again,  as  the  temple,  both  in 
the  material  of  which  it  was  built,  and  the  manner  of 
its  building,  were  very  expressive  types  of  the  true  and 
s]M ritual  temple  in  flie  hearts  of  God's  redeemed  people, 
the  Lord  no  doubt  designedly  had  many  parts  overlaid 


The    Trwpic  in  ihr   fIcaH.  07 

witli  LTol'L  <>i'  «)( hcrwisr  nniaiin'iilcd.  (o  -rive  some  iipprc- 
(■i;ilinii  of  tlir  i;i';ici's  iiiiil  heavenly  endnwineiiis  nf  (he 
reiiciieraleil  souls  in  ("lirisl. 

We  sjioiild  reiiieiiilier  jh;it  e\cii  (he  gold  aud  every 
pi'eeious  iIi'iil;  in  (he  (em|ile  were  hut  as  tlif  dust  of  the 
eardi  in  liie  siuh(  of  (iod.  when  weighed  against  that 
whii-h  (hev  t\  pilled — tliose  ]iear(s  inaili'  pure  and  garnish- 
ed hv  tlie  divine  virtues  of  (he  hlood  of  the  atonement. 
'JMiese  now  under  the  new  covenant  constitute  tlie  true 
temple  iji  which  the  Lord  delights  to  dwell.  Paul  says, 
"Ye  are  God's  building."  "The  temple  of  God  is  holy, 
Avhieli  temple  ye  are."  Here  is  where  the  best  gifts  and 
energies  of  his  ])eople  mnst  ever  be  directed,  that  it  may 
he  true  to  tlia(  wliich  was  typified;  or  that  it  be  not  de- 
liled.  Tlere  ('lev  must  ever  remember  that  the  Lord 
will  hes(ow  (hat  treasure  wi(li  which  every  faithful  soul 
is  en(rus(ed.  Here  is  where  he  will  take  account  of  his 
servants  as  (o  what  use  they  make  of  the  talent  bestow- 
ed :  wheth(M-  they  luiry  it  in  the  earth,  or  use  it  accord- 
ing to  Ids  di\ine  a])])ointment.  This  trust  is  most  sa- 
cred, and  (Jiey  will  es(e"m  it  above  every  worldly  consid- 
eration. All  such  as  ])ossesp  this  treasure  constitute 
trod's  husbandry,  God's  people,  God's  church;  and  their 
worship  is  as  acceptable  if  oifered  up  under  the  canopy 
of  heaven,  as  under  the  vaulted  roof;  in  the  humblest 
building,  as  in  the  most  magnificent  edifice. 
Dedication  of  Churches. 

^Tan  being  legal,  and  disposed  to  render  a  service 
of  works,  naturally  drifts  back  under  the  covenant  of 
works,  and  is  in  danger  of  attaching  some  importance  to 


98  Non-  Conformity. 

what  he  does,  and  even  of  instituting  services  of  his 
own.  This  has  led  to  the  practice  of  dedicating  church 
editices^  and  with  some  the  consecrating  of  church  furni- 
ture; and  it  seems  to  be  generally  approved.  This  ap- 
pears to  have  been  borrowed  from  the  ceremonial  law; 
since  it  has  no  supj)ort  in  New  Testament  teaching. 
As  that  covenant  "was  made  after  the  law  of  a  carnal 
commandment,"  it  was  shadowy  and  typical,  and  neces- 
sarily consisted  in  "carnal  ordinances."  But  as  all  these 
had  their  fulfillment  in  their  antitype,  thus  "blotting 
out  the  handwriting  of  ordinances,"  and  as  Christ's 
kingdom  is  altogether  a  spiritual  one,  Christ  directed 
in  his  teaching  away  from  the  literal  service  to  the  spir- 
itual. 

The  temple  and  the  worship  of  the  Jews  were  in- 
separable, for  in  that  the  Lord  had  promised  to  meet 
then;;  and  they  estimated  their  worship  by  the  magnifi- 
cence of  their  temple  and  the  imposing  character  of  their 
service  in  it.  So  our  Savior  tried  to  impress  upon  their 
minds  a  knowledge  of  the  true  worship.  He  said  to  the 
Samaritan  woman.  "The  hour  cometh  when  ye  shall 
neither  in  this  mountain,  nor  yet  at  Jerusalem,  worship 
the  Father;  but  the  hour  cometh  and  now  is,  when  the 
true  worshipers  shall  Avorship  the  Father  in  spirit  and  in 
truth.  God  is  a  Spirit,  and  they  that  worship  him 
must  worship  him  in  spirit  and  in  truth."  (Jno.  4:21, 
24).  From  this  it  is  quite  evident  that  neither  a  build- 
ing, nor  its  belongings,  neither  a  fixed  place  are  essential 
to  Christian  worship;  neither  are  they  in  any  way  asso- 
ciated with  it. 


Dedication  of  Clninlics.  09 

Evfii  Soldinon  while  dedieatiiig  llic  temple,  which 
tho  Lord  had  previously  filled  with  a  cloud,  the  symbol 
of  his  pre^-cnce,  was  coust rained  to  say,  "Behold  the 
heaven,  and  Iieaveu  of  heavens  can  not  contain  thee; 
how  much  less  this  liousc  that  I  have  builded."  The 
Lord  by  his  prophet  contrasts  the  insignificance  of  the 
material  house  with  the  blessings  of  the  spiritual  king- 
dom when  ho  said,  "Where  is  the  house  that  ye  build 
unto  me?  and  where  is  the  place  of  my  rest?  For  all 
these  things  hath  my  hand  made.  To  this  man  will  I 
look,  even  to  him  that  is  of  a  contrite  spirit,  and  trenib- 
leth  at  my  word."  (Isa.  6G:1,  2,)  And  Stei)hen,  under 
gosj)el  light,  discarded  the  legal,  and  asserted  the  spir- 
itual when  he  said,  "The  Most  High  dwelleth  not  in 
temples  made  with  hands." 

As  the  observance  of  any  ordinance,  or  the  keeping 
of  any  coumiandment  by  those  who  are  not  in  possess- 
ion of  the  principle  underlying,  and  compl^dng  with 
the  conditions  involved  in  it,  is  but  a  meaningless  ser- 
vice, and  leaves  the  subjects  unchanged  and  unprofited 
])y  it;  so  upon  the  same  ground  any  dedicatory  or  con- 
secratijig  service  upon  inanimate  objects,  according  to 
all  Xew  Testament  teaching,  is  without  meaning  and 
without  efEect. 

The  only  consecration  that  avails  before  God,  and 
that  is  rccog-niiced  by  gospel  teaching,  is  that  in  the  Spir- 
it, as  Paul  teaches,  "Know  ye  not  that  ye  are  the  tem- 
l)]e  of  God ;  and  that  the  Spirit  of  God  dwelleth  in  you?" 
"Therefore  glorify  God  in  your  body,  and  in  your  Spirit 
which  are  God's."     "Ye  arc  God's  building,  builded  to- 


100  Non- Conformity . 

gether  for  a  haliitation  of  God  through  the  Spirit."  It 
is  the  temple  of  the  heart  that  must  be  dedicated,  and 
the  power  of  the  will  that  must  l)e  consecrated  to  God, 
and  devoted  to  his  service.  The  Lord  can  be  honored 
only  by  a  consecration  of  the  soul,  mind  and  body  to  his 
service,  as  Paul  writes,  "1  beseech  you,  therefore  breth- 
ren, by  the  mercies  of  God,  that  ye  present  your  bodies 
a  living  sacrifice,  holy,  acce])tahle  unto  God,  which  is 
your  reasonable  service."  (Rom.  13:1).  God  dwells  in 
such  sanctified  hearts,  and  all  such  constitute  his  tem- 
ple, which  is  by  the  Spirit  dedicated  to  his  praise  and 
consecrated  to  his  service  and  to  his  glory.  All  New 
Testament  teaching  enforces  this  consecration,  but  rec- 
ognizes nothing  in  the  way  of  service  upon  inanimate 
objects,  however  impressive  or  apparently  sacred  the  cere- 
mony. 

Non-conformity  in  Worship. 

The  examples  and  teaching  of  Christ  and  his  apos- 
tles are  now  but  little  regarded  l)y  tbe  popular  chuf'^'hes. 
What  little  is  heard  of  these  things  is  professedly  I'eflent- 
ed  through  the  pride  of  literary  talent  feasting  itself  on 
finely  worded  sentences,  composing  eloquent  discourses, 
eulogistic  of  the  life  and  doctrine  of  Christ,  which  are 
presented  as  a  refining,  elevating  and  civilizing  power, 
designed  to  improve  the  civic,  social  and  moral  condition 
of  man.  Indeed  the  entire  service  is  in  keeping  with 
the  discourse,  and  is  well  calculated  to  gratify  the  sen- 
ses, and  to  captivate  the  natural  understanding.  Even 
in  many  churches  inen  and  women,  without  regard  to 
character  or  faith,  and  who  have  no  interest  in  the 


Unfaithful   Worship.  101 

cause  outside  of  their  work,  are  employed  to  render  in- 
strmuoiital  niul  vocal  music,  often  more  fitting  the  the^ 
aire  tlian  (lie  clniivh.  Tiie  late  Evangelist  Moody,  dis- 
coinsini;-  upon  this  suhject,  after  speaking  of  the  incon^ 
sistency  oi"  it  all,  said,  ''These  tilings  ai'e  an  ahomination 
tn  the  Ijord." 

Our  iSavinr  (Veipu'iitly  exposed  in  severe  language 
the  hypocrisy  and  euiptiiiess  of  the  worship  of  the  Jews, 
as  tlie  Ijord  had  done  i)y  his  prophets;  and  in  the  first 
chapter  of  Isaiali  their  whole  service  is  upbraided.  But 
wliy  had  the  Lord  to  do  this?     It  is  said,  and  no  doubt 
truly,  that  the  teiii]>le  service  of  the  Jews  was  one  of 
the  grandest  and  most  imposing  services  that  the  world 
ever  witnessed.     Hut  why  had  the  fjoi'd  to  exclaim,  "I 
can  not!  away  with?"     Was  it  not  because  it  was  too 
niucli   from  the  lips  and  not  from  the  heart?     Christ's 
own    words   concei'ning    it   are,    "This    people   drawetli 
nigh  unto  me  with  tlieir  uioutli,  an<l  honoreth  me  with 
their  li[is,  l)ut  tlieir  heart  is  far  from  lue."     No  doubt 
it  was  then  as  now,  that  too  many  of  the  worshipers  look 
upon  the  '"Everlastiug  God"  as  though  "he  was  altogeth- 
ei-  such  an  one  as  themselves."     All  this  proves  that  the 
spiritual   needs  are  being  subordinated  to  the  natural 
desires,  and  is  altogether  foreign  to  the  design  and  de- 
mands of  Christian    worship.     Siiould    weak    man    at- 
tempt, in  the  vanity  of  his  heart,  to  put  the  fruit  of  his 
own  mind  in  competition  with  the  wisdom  revealed  in 
the  word,  and  with  the  great  hallelujahs  of  tlu'  hosts  of 
heaven?     Does  the  majesty  of  God  have  need  of  any  of 
man's  work  ?     Would  any  suppose  that  the  Lord  is  hon- 


102  No7i' Conformity . 

ored,  or  his  cause  advanced,  by  anything  that  is  prompt- 
ed by  a  spirit  of  ostentation?  Would  any  suppose  for  a 
moment  tliat  this  po])iihir  worship  is  the  expression  of 
a  depth  of  reverential  awe,  and  not  a  display  of  talent 
and  art?  Or  that  it  is  a  great  heart-work,  true  to  the 
expression ;  a  self-conscionsness  of  vile  humanity,  and  a 
deep  conviction  of  the  majesty  of  Jehovah? 

Paul  teaches,  "Be  ilUed  with  the  Spirit;  speaking 
to  yourselves  in  j)salms  and  hymns  and  spiritual  songs; 
singing  and  making^  melody  in  your  hearts  to  the  Lord." 
(Eph.  5:19.)  "Let  the  word  of  Christ  dwell  in  you 
richly  in  all  wisdom;  teaching  and  admonishing  one 
another  in  psalms  and  hymns  and  spiritual  songs;  sing- 
ing with  grace  in  your  hearts  to  the  Lord."  (Col.  3  :16.) 
This  expresses  an  individual,  spiritual  exercise,  which 
cannot  be  reflected  through  another,  much  less  through 
those  agencies  now  employed  in  popular  worship.  There 
is  a  depth  of  meaning,  as  well  as  extent  of  spiritual 
knowledge,  expressed  by  the  language  of  the  apostle; 
and  we  are  lost  in  wonder  how  any  one  who  supports  the 
present  practices  can  find  comfort,  in  contrasting  the 
teaching  of  the  apostle  with  what  is  so  prevalent  and 
popular.  We  fear,  as  the  fruits  testify,  that  only  too 
many  are  strangers  to  the  conditions  and  exercises 
named  l)y  the  apostle,  and  which  are'  prerequisite  to 
that  singing  and  making  melody  of  which  he  writes. 

The  apostle  teaches,  "Whether  ye  eat  or  drink,  or 
wdiatsoever  ye  do.  do  all  to  the  glory  of  God."  To  sin- 
cere souls  nothing  is  more  reasonable;  as  it  comports 
wath  their  convictions ;  and  thev  are  never  fully  at  peace 


The  Design  of   Worship.  103 

With  themselves  and  with  God  unless  there  is  a  disposi- 
tion with  tluMu  to  ('oiii]>ly  with  the  apostle's  toaehiug, 
and  ('S|iccially  so  wlicu  tlicy  would  engage  in  worship. 
Hoth  111.'  Icttci'  and  I  he  spirit  of  tlio  gosjiel  impress  be- 
lii'vcrs  that  God  is  lioni»rt'd  in  our  worslup  only  by  what- 
ever tends  to  the  abnegation  of  self  artd  the  exaltation 
of  Christ.  By  that  wbii-h  best  serves  to  convince  us  that 
our  best  works,  our  own  righteousness,  and  everything  of 
our  own  is  unclean  before  heaven,  as  tiie  prophet  Isaiah 
expresses  it:  "We  are  all  as  an  unclean  thing,  and  all 
our  uighteousness  is  as  filthy  rags."  That  alone  is  ac- 
ceptable in  our  worship  which  results  from  spiritual  com- 
munion with  Christ. 

In  proportion  as  any  worship  or  service  is  conducted 
to  interest  and  gratify  the  carnal  mind,  just  to  that 
extent  does  it  fail  to  encourage  and  build  up  the  inner 
life  and  leads  the  sold  away  from  the  true  object  and 
benefit  of  worship, — the  searchings  of  the  heart,  the  seek- 
ing for  light  and  grace,  and  strength  and  humility,  and 
for  a  more  devoted  life  and  a  closer  walk  with  God.  All 
true  worship  will  lead  to  self-knowledge,  and  will  help 
to  reveal  the  cross,  and  (jualify  and  dis]iose  us  to  bear  it. 
The  lowdiness  of  the  hirtli  of  Christ  is  not  reflected 
throuuh  poiii|i  aud  dis|)lay,  neither  is  his  plain,  non- 
worldly  life,  nor  that  <d'  his  apostles.  The  vanity  of 
man  can  find  no  pleasure  in  anything  that  springs  from 
this  source.  A  love  i'or  display  has  enslaved  its 
myriads;  and,  in  their  efl'orts  to  meet  its  demands,  only 
too  numy  have  violated  the  most  sacred  duties  and  rela- 
tions of  life.     John  says,  "All  that  is  in  the  world,  the 


104  Non  -  Conformiiy. 

Inst  of  the  flesh,  the  Inst  of  the  eyes,  and  the  pride  of  life 
is  not  of  the  Father,  but  is  of  tlie  world."  (I  Jno.  2  :16). 
But  it  is  to  l)e  feared  that  many  who  jn-ofess  to  be  Chris- 
tians condone  its  insinuations,  and  regard  its  indulgence 
as  good  taste.  They  even  point  to  nature  and  comfort 
themselves  tliat  tliere  God  has  decked  even  the  perishable 
things  with  sucli  lieauty  tliat  can  not  be  approached 
even  by  the  best  efforts  of  man.  But  nevertheless  let  us 
not  forget  that  pride  is  sin,  and  vain  display  is  foolish- 
ness ])efore  God;  and  more  so  wlien  we  indulge  it  in  con- 
nection with  our  religion  than  with  our  persons. 

Tlie  plain  and  liumble  disciple  of  Christ  is  no  stran- 
ger to  vanity.  It  is  planted  deep  down  in  his  sinfuZ 
nature,  and  he  must  guard  as  vigilantly  against  its  ten- 
dencies as  tlto^e  of  anger  and  spite.  Our  Savior  (Mark 
7:20-22)  places  pride  in  a  list  of  the  basest  vices  which 
"come  from  within  and  defde  ihe  man."  It  is  like  all 
of  its  kind,  if  not  faithfully  guarded,  will  soon  bear  sway 
over  and  "choke  the  good  seed,"  and  let  its  possessor  an 
unhappy  transgressor,  and  like  Job,  to  "abhor  himself 
and  repent  in  dust  and  ashes."  Aljraham  in  his  petition 
to  God  presents  himself  in  these  words  :  "Which  am  but 
dust  and  ashes."  Indeed  it  has  been  well  said:  "Why 
should  dust  and  ashes  be  proud?"  and  "why  should  the 
spirit  of  mortal  be  proud?"  What  inconsistency,  or 
perhaps,  what  a  contradiction  of  principles, — a  proud 
Christian !  But  we  should  seriously  ask,  can  there  be 
such?  No,  for  where  pride  has  sway,  spiritual  power  is 
wanting.  They  are  like  light  and  darkness,  they  have 
no  communion.  They  can  not  ])ossess  the  same  heart 
at  the  same  time. 


Conclusion.  105 

\\  (^  iiminlniii  that  all  gospel  toaehing  enforces, 
and  tlu'  leadings  of  the  Spirit  induces,  a  separation  of 
the  cinii-ch  froii!  the  world,  even  from  the  spirit  of  the 
woiLd.  and  tliat  there  is  no  merit  nor  righteousness  in 
anything  which  the  Christian  does.  ])ut  that  these  center 
in  "(  hi'ist  and  him  (  riicilied."  Mis  salvation  dej)cnds 
wholly  on  his  heiug  in  (  hrisi.  under  the  inlliience  of  his 
Spirit:  and  his  \\;ilk  will  comport  with  all  gosjx'l  teach- 
inu  as  a  result  of  that  relation  and  infiu(>nce.  and  not 
from  conforming  to  it  as  a  system  of  ethics;  for  the  gos- 
))el  was  never  designed  to  l)e  used  in  a  legal  way  hy 
cn.ieting  ami  enforcing  eluinh  rules,  and  making  ohedi- 
ence  ro  them  the  test  of  sincerity.  Hence  if  any  hmly 
of  worsh.ipers  should  practice  in  a  legal  way.  non-confor- 
mity in  all  the  things  of  which  we  have  written,  it 
wo. dd  profit  nothing.  Onr  Savior  tanght,  '"Make  the 
tree  good,  and  his  fruit  will  he  good."  It  seems  to  us 
that  the  whole  matter  centers  here.  If  the  tree  is  good, 
It  will  yield  gospel  fruit;  bnt  if  corrupt,  it  will  yield  the 
fruits  of  the  ilesh.  Christ  also  said,  "By  their  fruits 
ye  shall  know  them."  Hence  we  will  conclude  from  this 
t(>aching  that  the  ehureli  has  and  practices  these  things 
because  it  wants  it  so:  and  that  all  this  is  hut  an  express- 
ion of  x\\o  feelings  and  sentiments  of  those  who  practice 
them. 


MEAD^COVERING  IN  WORSHIP. 


■T)nt  1  would  liavo  yon  know  ,  tliat  the  Head  of 
every  man  is  CHirist ;  and  the  liead  of  tlie  woman  is 
tlie  man;  and  the  Head  of  Christ  is  God.  Every  man 
))raying'  or  pro[»hesying",  liaving  his  liead  covered,  dishon- 
oreth  his  Head.  But  every  woman  that  prayeth  or 
prophesietli  with  lier  head  uncovered  dishonoreth  her 
liead  ;  for  thai  is  even  all  one  as  if  she  were  shaven.  For 
if  the  woman  he  not  covered,  let  her  also  he  shorn:  hut 
if  it  ite  a  shame  for  a  woman  to  he  shorn  or  shaven,  let 
her  1)0  covered.  For  a  man  indeed  ought  not  to  cover  his 
head,  forasmuch  as  he  is  the  image  and  the  glory  of  '"^rod  ; 
hut  the  woman  is  the  glory  of  the  man ;  for  the  man  is 
not  of  the  woman;  hut  the  woman  of  the  man.  Neither 
was  the  man  created  for  the  woman ;  hut  the  woman  for 
the  man.  For  this  cause  ought  the  woman  to  have  pow- 
er on  her  head  because  of  the  angels.  Nevertheless, 
neither  is  the  man  without  the  woman,  neither  the 
woman  without  the  man,  in  the  Lord.  For  as  the 
woman  is  of  the  man,  even  so  is  the  man  also 
by  the  woman;  but  all  things  of  God.  Judge  in  your- 
selves ;  is  it  comely  that  a  woman  pray  unto  God  uncov- 
ered? Doth  not  even  nature  itself  teach  you  that  if  a 
man  have  Nmg  hair,  it  is  a  shame  unto  him  ?  But  if  a 
wouum  have  long  hair  it  is  a  glory  to  her;  for  her  hair  is 
given  her  for  a  covering."   (I  Cor.  11 :3-lG.) 

Here  Paul  is  writing  to  the  church,  and  has  refer- 


The  Ground  For   The  Apostle's  Reasoning;,      10? 

pneo  ;ilnnt^  to  tho  ivlntioiis  nnd  ordinniirof;  of  tlip  snnip. 
He  would  iiii|)repp  upitn  tlu'ir  iniiuls  tlial  Christ  is  tlio 
Creator  and  Lord,  as  \v(^ll  as  tin-  s|»iritiial  IFi^ad  of  every 
man;  and  that  the  woman's  relation  to  man  is  the  rela- 
tion of  man  to  nirist.  and  tliat  of  Christ  to  God.  And 
sinoe  Christ  wronirht  so  ijreat  a  redemption,  every  one 
who  emhraees  him  throuirh  faith,  confesses  that  he  is 
"Lord  to  the  glory  of  Hod  the  Father;'"  and  as  Christ 
the  Son  submitted  himself  wholly  in  obedience  to  the 
Father,  seeking  not  his  own.  b\]t  the  will  of  the  Father, 
so  will  every  believing  man  and  woman  submit  in  all 
tilings  through  love  to  Christ  as  their  Savior  and  Lord  ; 
and  the  woman  will  give  evidence  of  the  acceptance  of 
her  assigned  relation  to  the  man. 

The  apostle's  reasoning  that  the  woman  was  created 
for  the  man  and  not  the  man  for  the  woman,  is  to  show 
God's  piirjiose  and  order.  Eve  ])eing  formed  of  a  part 
of  Adam,  and  for  Adam,  and  presented  to  him  as  a 
help-meet,  together  with  the  penalty  of  the  transgression 
pronounced  upon  Eve,  our  common  mother,  and  the 
representative  of  all  womankind,  all  present  a  basis  for 
the  apostle's  reasoning,  and  for  his  conclusions. 

His  teaching  lx>th  in  our  text  and  in  Eph.  5:23-33 
recognizes  the  assigned  social  relation  of  woman  to  man 
as  unchanged  l)y  the  atonement.  The  Christian  in  his 
flesh  shares  in  common  with  the  world  the  full  force  of 
the  pt'iiaity  of  tlie  transgression  in  all  its  hearings.  As  we 
daily  witness  the  fulfillment  of  that  decree,  we  are  im- 
pressed that  the  rigor  of  it  has  not  been  abated.  It  is  as 
fixed  as  are  all  the  laws  of  our  being,  and  can  never  be 


lOB  Head- Covering  in    Worship. 

apsnagod  by  any  opposition  wo  may  offer,  or  complaint 
\v(^  may  make.  Tt  is  one  of  tlie  inoxorable  decrees  of 
lieaven.  and  a  standing"  testimony  of  tlie  ])o\ver  and  limit 
of  God's  wordi 

That  God  pnrposely  placed  woman  under  tlie  love, 
care  and  dominioli  of  man,  no  one  wlio  accepts  Bi])le 
teacliino-  w()id<l  (piestion;  i)nt  reasonal)le  and  consistent 
mcii  will  not  acc(']»t  that  it  was  because  of  any  lack  oE 
mental  or  moral  cajiacity ;  and  if  designed  for  //rr  Jiiiiiiil- 
iaiion,  it  certainly  was  not  for  mans  exaUation.  As 
woiiuni  lias  ilie  advantage  of  finer  sensibilities,  and  more 
tender  afi'ccl inns  and  sympathies,  so  among  those  who 
followed  and  ministered  to  our  Savior,  none  surpassed 
her  in  depth  of  love,  or  strengtli  of  faith,  or  in  steadfast 
devotion.  For  this  reason  we  find  no  difference  express- 
ed in  gos]iel  t(\iching  concerning  the  relation  of  man  or 
woman  to  Christ,  but  they  are  mutually  in  fellowship 
with  him,  and  also  with  one  another. 

Neither  does  the  apostle  wish  to  intimate  any  dis- 
paragement of  woman  by  insisting  on  her  proper  relation 
to  man,  for  he  sajs.  "Neither  is  the  man  without  the 
woman,  neither  the  woman  without  the  man  in  tin; 
Tjord."  As  love  and  submission  to  God  in  all  his  ap- 
]iointments  must  ever  characterize  every  child  of  God, 
so  we  may  safely  conclude  that  where  these  principles 
]n-evail  there  will  neither  be  austerity  nor  immoderation 
on  the  one  ]iart.  nor  want  of  obedience  and  submission 
on  the  other.  Since  the  man  and  the  woman  are  mutu- 
ally dependent  upon  each  other,  it  is  designed  that  each 
occupy  his  and  her  proper  place,  and  that  they  should  be 


U'/iai  Led  to    The  Apostle  s    Teaching.         109 

a  coiiifnrt  Mild  lifiirlit  tn  each  (ttlicr.  and  live  in  peace, 
liarniiin\   and   love. 

I>()lli  iiatiiH'  and  tlir  apHstlr  >|M'ak  tlii'  sanif  tlnn;:. 
that  it  is  a  siiainr  Inr  ;i  man  to  li;i\c  lonu'  liaii'.  luit  that, 
a  ^\()nlan*s  loni:-  liair  is  a  ;^l<>i-y  lo  her.  'I'liiis  iht^  a|>ostle 
iTl't'i's  MS  to  naliii'i'  to  ('ni|iliasi/,('  his  leaching  that  a 
woman  ^hold<l  ha\r  hci'  head  covci'cd  wlnli'  (■n,u''ap'd  in 
\\i)i>-hi|i.  Imii  that  a  man  should  not.  And  as  man  n;- 
(hTniiMl  is  ('hrist's  rcin'cscnlat  ixc  n|Min  earth,  and  so  is 
(hf  lil\('ni><  (d'  (iod  ami  the  rcllccl  ion  of  his  glory,  ho  is 
to  worship  unii)\('r('d:  hut  as  woman  is  the  rofloetiou  of 
the  gloi'v  id'  man.  she  shall  !ia\('  hci-  head  coNcrcd. 

It  Mas  a  custom  of  the  (irccks  and  lionuins.  anfl 
an  •■xpn'ss  law  of  the  dews,  that  no  woman  should  i;o  in 
])ulilic  un\rili'd.  as  that  was  accounted  disi-e|iutal)le ;  and 
it  wouhl  1)1'  held  e(|ually  dishouorahle  for  the  (,'hristian 
woman  to  appear  un\eiled  in  the  puhlic  assendily.  So 
the  apostle's  decision  arid  leachini:'  in  the  church  was  in 
keeping  with  the  customs  of  those  times,  and  with  the 
])raetic<'  of  the  e!iui-cli  in  .liidea.  I'lut  as  the  chuivh  at 
Corinth  was  douhtless  made  up  mostly  of  the  heathen 
id(d-W(irshiper>  :  ami  a-  the  priestesses  jirayed  or  deliv- 
ereil  their  oi'acles  hai'e-heade(l.  or  with  dishe\cle(l  liair. 
it  >eem>  to  have  eonriised  these  eoiiverts,  and  led  to 
lontention.  thus  necessitating  the  apostle's  teaching  as 
we  have  it  recorded. 

Some  maintain  tiiat  n;itnre  lias  supplieil  the  cover- 
ing insisted  on  hy  the  apostle  hy  giving  to  the  woman  a 
more  luxuriant  growth  of  hair  than  to  the  man.  If  the 
hair  is  that  coverinu',  and  if  it  was  the  custom  as  said  of 


110  Head- Covering  in    Worship. 

tlie  Jews,  and  of  the  })eople  of  the  province  of  Achaia, 
in  wliK'li  Corinth  was  situated,  that  the  women  wore 
long  liair,  what  force  of  meaning  could  we  attach  to  the 
aj)ostle's  words  when  he  says.  "If  the  woman  be  not  cov- 
ered, let  her  also  be  shorn;  but  if  it  be  a  shame  for  a 
woman  to  be  shaven  or  shorn.  Id  her  he  covered  f"  Is  it 
not  plain  that  if  the  hair  is  that  covering,  then  she  is 
always  covered?  And  the  apostle  could  not  have  said 
under  any  conditions,  "Let  her  be  covered."  But  as 
woman  has  almost  universally  followed  the  custom  of 
wearing  long  hair,  being  sensible  of  what  the  apostle  has 
said,  that  "it  is  a  glory  to  her,"  it  is  evident  from  this 
fact,  and  from  the  apostle's  reasoning  throughout,  that 
the  covering  he  insists  upon  is  an  artificial  one. 

Again  the  apostle's  remark,  "For  this  cause  ought 
the  woman  to  have  power  on  her  head,"  expresses  beyond 
doubt  that  another  covering  besides  the  hair  is  meant. 
The  marginal  reading  is,  "That  is,  a  covering  in  sign." 
Both  in  the  Old  and  the  New  Testament  the  signs  and 
tokens  of  things  are  sometimes  called  by  the  things  them- 
selves ;  as  circumcision  is  called  the  covenant  in  Gen. 
17:10-13,  though  we  know  it  is  only  the  sign  of  it. 
Hence  the  marginal  reading,  that  she  should  have  a  sym- 
bol of  power  on  her  head.  Though  her  hair  "is  a  glory 
to  her,"  yet  it  is  nowhere  said  that  it  is  a  sign  of  power ; 
hence  the  apostle  must  have  reference  to  an  artificial 
covering. 

What  the  ajjostle  writes  in  the  tenth  verse  would  all 
a|)ply  to  woman's  relation  to  Christ;  and  may  he  not  in 
this  sign  of  power  have  designed  to  express,  by  a  visible 


.■4  Sj[i^fi  of  Pozcer,  Noi  of  Sub/cciiou.  HI 

t<ik«'ti,  tlir  iiicstinialilc  Itlcssiii^s  acci-iiiiii;-  t liri>ii;;li  tho 
ali'iifiiiciil  ?  W'niiiaii  r<'(l('('iiH'<l  is  restored  t«>  Iht  priiiii- 
ti\p  ^tale  ami  relalinii  lo  man.  llial  of  e(|iialily  in  the 
spirit  I'.al  life.  \\'e  are  eiieouraged  in  tliis  \  iew  Wy  what 
the  apesl  le  writes  in  (iai.  ;!  ril .  'iS  :  "l*'(ir  as  many  of  you 
as  have  heen  hapti/.i'd  into  Chi'ist  ha\c  put  on  Christ. 
There  is  neither  .lew  nm-  (ireek.  thei'e  is  neitlier  homl  nor 
fi'ee,  there  is  neithei'  male  nor  female;  for  ye  are  all  out; 
in  .lesiis  ( 'hri>t."" 

In  this  connect  ion  it  niiirhl  he  well  to  say.  tliat  if 
woman  is  a  n^Hection  of  "the  L';lorv  of  man."  and  tlie  re- 
lation of  woman  to  man  i>  thai  of  mail  to  ('hi'ist.  is  it 
not  incumhent  upon  e\ery  Christian  man  to  recognize 
the  propriety  of  \\\>  deporting  him>elf  so  that  he  may  be 
worthy  of  all  the  apostle's  e.\|iressioiis  in  regard  to  this 
relation?  And  shouhj  he  not.  when  he  views  this  token 
of  these  relations  as  ddineil  hy  the  a|t<»stle.  be  a.<  miich 
impressed  witii  a  sense  of  dnty  to  stri\('  to  maintain  that 
token  al>ove  reproiieh,  as  are  those  w  ho  wear  it  ? 

An  objection  is  based  on  the  gionnd  that  the  c<iver- 
ing  is  e\pres<i\('  of  suhmission.  ami.  therefore,  applies 
only  to  married  women.  That  the  a|)(»stle.  in  ihe  tentli 
verse,  teaches  a  jirinciple  in  the  covering  of  the  head 
independent  of  the  common  use  and  expression  of  the 
veil,  as  in  tlie  fifth  verse,  is  evident  from  tlie  word  power 
in  the  tenth  verse  being  e.roiisinn  in  the  original,  from 
fxoiisiri.  a  sign  of  power  or  authority,  while  in  the  fifth 
\('rM'.  the  \cilingor  co\ei-ing  is  ex])ressiHl  by  hidihihiphi, 
which  is  ex])ressive  of  sul)jection.  Besides,  Greek  schol- 
ars sav  tluit  nowhere  h\  thy  Xcw  Testament  is  exuusia 


112  Head-  Covering  in    Worship. 

used  to  express  subjection.  In  addition  to  this  we  will 
notice  tliat  Paul  makes  no  distinction,  as  he  refers  neith- 
er to  tlie  niarrietl  nor  to  the  unmarried  rehition  in  this 
text.  What  he  teaclies  is  a]»|)licahle  to  both  alike.  He 
defines  tlie  relation  oT  woman  to  man;  and  if  in  this 
rehition  is  inxohed  the  rehition  of  the  wife  to  the  hus- 
band, yet  this  in  no  way  elfects  tlie  ol)ject  lie  has  in  view. 
He  asserts  that  ""Eccnj  ivoiitan  tliat  prayeth  or  ])ro])he- 
sieth  with  lier  liead  uncovered  dishonoreth  her  head," 
tliat  is  num.  for  she  is  tlie  reflection  of  his  glory.  He 
follows  this  in  the  tenth  verse  l)y  his  conclusion,  ''For 
this  cause  ought  the  woman  to  have  power  on  her  head 
because  of  the  angels."  Whatever  may  be  implied  by  the 
angels  has  reference  to  every  Christian  woman  alike, 
regardless  of  her  social  relation,  l)ecause  this  applies  to 
her  spiritual  relation,  and  to  the  spiritual  agencies. 

Some  who  recognize  the  propriety  of  the  covering 
object  to  the  continuous  wearing  of  it,  since  the  apostle's 
teaching  limits  its  use  to  times  of  ]n-aying  and  prophesy- 
ing. I  f  it  is  ex]»ressive  of  a  condition  and  relation  that  are 
continuous,  then  it  is  consistent  that  it  l»e  worn  at  all 
times:  foi'  praying  and  i)ro|)hesying  are  continuous,  and 
not  limited  to  times  and  seasons. 

Sometimes  even  those  ])rofessing  godliness  com])lain 
of  some  of  the  teachings  of  Paul  in  relation  to  woman, 
and  seem  to  lie  persuaded. in  their  minds  that  they  are 
only  the  expression  of  his  own  convictions.  But  we 
should  accept  that  Paul  was  conscious  of  the  responsibil- 
ity of  tlioM'  \v]u)  teach  (iod's  word,  and  the  reward  of 
those  who  "'add  to"  or  "take  away  from"  the  word  of  the 


//  Can  Have,  But  One   Purpose.  113 

Lord,  and  that  lie  was  the  chief  of  the  apostles,  and  a 
most  faithful  and  self-sacrificing  servant  of  the  Lord. 
Recognizing  as  he  did  that  the  social  relation  of  man  to 
woman,  and  woman  to  man  was  not  changed  by  the 
atonement,  his  teachings  always  defined  the  respective 
duties  of  each  in  respect  to  the  other  and  to  the  church, 
as  under  this  relation. 

We  can  not  conrlude  otherwise  than  that  the  apostle 
plainly  teaches  that  if  the  woman  wilfully  discards  the 
covering  which  God  has  appointed  as  proper,  then  she 
should  also  be  divested  of  the  covering  which  nature  has 
given;  but  adds,  if  this  be  a  shame,  "lot  her  l)e  covered." 
So  we  should  accept  that  it  is  incumbent  on  the  believing 
woman  to  submit  to  God's  ordinance,  as  taught  by  the 
apostle,  which  in  love  she  will  ever  feel  constrained  to  do. 

As  to  what  the  covering  should  be.  we  are  not 
taught ;  but  all  gospel  teaching  would  indicate  that  it 
sh.ould  not  be  anything  that  might  be  used  to  gratify  the 
pride  and  vanity  of  our  sinful  flesh.  According  to  the 
apostle's  words  it  is  to  be  a  sign  of  power.  Nothing  can 
be  recognized  as  this  sign,  that  has  any  other  design  or 
use.  Nations  have  their  ensigns,  and  even  ]\Ioses  bad 
his  (Num.  2:3-25)  ;  and  societies  and  officers  have  their 
badges;  but  they  serve  their  one  purpose,  and  are  always 
so  recognized.  Hence  anything  that  is  worn  for  other 
purposes  will  not  answer  the  design  of  this  token.  Neith- 
er is  it  a  token  of  subjection,  as  is  the  veil  in  some 
countries,  but  a  sign  of  power ;  and  for  this  reason  should 
have  this  distinction.  It  is  only  befitting  that  for  whicli 
it  is  worn,  and  that  which  it  expresses.     But  uniformity 


114  Head- Covering  in    'Worship. 

of  custom  and  style,  which  is  always  becoming  believers, 
is  especially  fitting  in  the  head-cover,  as  it  is  an  evi- 
dence of  love  and  unity,  and  tends  to  strengthen  the 
bonds  that  bind  the  hearts  in  one. 

Sobriety,  m.odestj^  a  retired  disposition,  and  a  meek 
and  quiet  spirit  are  befitting  every  follower  of  Christ, 
but  they  are  especially  so  to  woman.  The  wearing  of 
the  head-cover  is  expressive  of  the  union  of  the  soul  with 
Christ,  which  implies  a  separation  from,  and  a  renunci- 
ation of  the  follies,  gayeties  and  idle  pastimes  of  the 
world;  and  it  is  also  expressive  of  a  spirit  of  devotion. 
It  is  a  protection  to  Christian  women,  and  especially  so 
to  the  3^oung,  as  it  reminds  them  of  their  profession, 
and  being  a  token  of  piety,  often  quickens  conviction 
when  exposed  to  the  enticements  of  the  world. 

There  is  no  saving  virtue  in  the  head-cover,  as  it 
confers  no  righteousness ;  but  to  a  sincere  person  it  is  a 
constant  reminder  of  the  high  calling  to  shine  as  a  light 
in  a  wicked  world,  and  of  the  inconsistency  of  any  con- 
duct at  variance  with  the  outward  sign,  which  implies 
submission,  resignation,  faith,  love  and  obedience  to 
Christ. 

Since  the  apostle  so  impressively  enjoined  the  head- 
cover,  and  since  we  recognize  the  edification  and  fitness 
of  the  sam-e,  every  believing  woman  should  willingly 
submit  to  the  teaching  of  the  apostle,  although  it  is  a 
cross  to  proud  nature. 


SEPARATION  FROM  UNFAITHFUL  WORSHIP. 


"Tf  there  come  any  unto  you,  and  bring  ml  this 
doctrine  receive  him  not  into  your  liousc,  neither  bid 
him  Tiod's  speed  ;  for  he  that  biddelli  him  God's  speed 
ii-  partaker  of  his  evil  deeds."  (2  Jno.  1:10).  "Be  ye 
not  unequally  yoked  together  with  unbelievers;  for  what 
fellowship  has  righteousness  with  unrighteousness  and 
what  communion  hath  light  with  darkness."  (2  Cor. 
(i:14.)  ''Wherefore  come  out  from  among  them,  and 
be  ye  separate,  saith  the  Lord,  and  touch  not  the  un- 
clean thing;  and  T  will  receive  you,  and  will  be  a  Father 
unto  you.  and  ye  sliall  be  my  sons  and  daughters,  saith 
the  Lord  Almighty."   (2  Cor.  0:17.18.) 

In  the  creation  God  separated  the  light  from  the 
darkness ;  so  naturally  light  and  darkness  have  no  com- 
munion. The  same  is  true  in  the  spiritiuil  creation  and 
kingdom  of  God.  Christ  is  the  spiritual  light  of  the 
world.  All  the  sjiiritual  light  the  world  has  had  from 
the  beginning  came  through  this  divine  source;  and 
notably  that  which  was  foretoTd  by  the  prophets.  "The 
people  that  walked  in  darkness  have  seeen  a  great  light; 
they  that  dwell  in  the  land  of  the  shadow  of  death,  upon 
them  hath  the  light  shined."  (Tsaiah  9:2.)  "For,  be- 
hold, the  darkness  shall  cover  the  earth,  and  gross  dark- 
ness the  people ;  but  the  Lord  shall  arise  upon  thee,  and 
his  glory  shall  be  seen  upon  thee.  And  the  Gentiles 
shall  come  to  thy  light,  and  kings  to  the  brightness  of 
thy  rising."   (Isaiah  GO  :2,  3.)     The  testimony  of  Christ 


116  Separation  From   Unfaithful   Worship. 

himself  is,  "I  am  the  light  of  the  world ;  he  that  follow- 
eth  me  shall  not  walk  in  darkness,  but  shall  have  the 
light  of  life."  It  is  apparent  that  all  who  believe  in 
Christ  are  brought  into  the. true  light,  of  which  they  give 
evidence  by  their  obedience  to  his  commands.  This  is 
affirmed  by  the  apostle  John :  "Whosoever  transgressoth, 
and  abideth  not  in  the  doctrine  of  Christ  hath  not  God. 
He  that  abideth  in  the  doctrine  of  Christ,  he  hath  both 
the  Father  and  the  Son."  (2  John,  9.)  Again,  "If  we 
say  that  we  have  fellowship  with  him,  and  walk  in  dark- 
ness, we  lie,  and  do  not  the  truth ;  but  if  we  walk  in  the 
light,  as  he  is  in  the  light,  we  have  fellowship  one  with 
another,  and  the  blood  of  Jesus  Christ  his  Son  cleanseth 
us  from  all  sin."   (1  John,  1:6,7.) 

Since  light  and  darkness  have  no  communion,  it  is 
manifest  that  those  who  walk  in  the  light  cannot  con- 
sistently join  in  the  worship  of  those  who  walk  in  dar!v- 
ness.  It  is  contrary  to  the  divine  order.  All  who  pos- 
sess the  love  of  God  obey  his  word.  "If  ye  love  me 
keep  my  commandments."  Disobedience  to  the  com- 
mands of  Christ  is  darkness.  We  have  endeavored  to 
produce  scriptural  testimony  in  support  of  the  views 
we  have  presented  upon  the  several  subjects  embraced  in 
this  work,  and  if  these  are  orthodox,  vindicating  at^  they 
do  a  united,  defenseless,  non-worldly  church,  then  they 
who  oppose  them  are  in  opposition  to  light,  and  they 
who  reject  them  are  transgressors  of  the  doctrine  of 
Christ,  and  are  in  darkness ;  and  how  can  a  truly  enlight- 
ened person  join  in  the  worship  of  such.  The  language 
of  the  apostle  is  very  impressive.     "If  we  say  that  we 


No  Communion  with  Darkness.  117 

have  fellowship  with  him,  and  walk  in  darkness,  we  lie, 
and  do  not  the  truth."  And  again,  "Have  no  fellowship 
with  the  unfruitful  works  of  darkness,  but  rather  reprove 
them."  "For  whosoever  biddeth  him  God's  speed  is  par- 
taker of  his  evil  deeds." 

All  spiritually  enlightened  persons  have  proven 
the  will  of  God,  and  have  found  that  it  consists  in 
obedience  to  his  revealed  word,  the  Gospel  of  Christ; 
and,  therefore,  they  are  constrained  through  love  to 
refuse  to  join  in  the  worship  of  those  who  are  not  found 
in  obedjence  to  the  gospel.  Joining  in  the  worship  of 
those  who  disobey  the  doctrine  of  Christ  evinces  either  a 
lack  of  true  knowledge  of  the  will  of  God,  or  wilful 
hypocrisy.  Every  regenerated  person  loves  his  neighbor 
with  an  unfailing  love,  desiring  his  spiritual  and  tem- 
poral happiness.  Since  love  worketh  no  ill  to  his  neigh- 
bor, he  will  apprise  him  of  any  danger  to  which  he  may 
see  him  exposed ;  for  no  error  is  so  fatal  as  that  of  pro- 
fessing and  believing  that  one  is  a  child  of  God,  and  an 
heir  of  heaven,  while  yet  groping  in  darkness.  It  is 
possible  that  one  can  feel  confident  of  being  admitted 
into  the  kingdom  of  everlasting  glory,  and  yet  be  mis- 
taken. "If  the  light  that  is  in  you  be  darkness,  how 
great  is  that  darkness."  Such  was  the  state  of  the 
Pharisees,  as  our  Savior  so  fully  testified.  The  true 
test  of  the  soul's  being  possessed  by  the  divine  life  is  its 
obedience  through  love :  "If  ye  love  me,  keep  my  com- 
mandments." 

The  people  of  God  were  from  the  beginning  separa- 
ted from  the  world.     Abraham  was  called  out  of  his 


118  Separation  From    Unfaithful   U'orship. 

• 

father's  house;  and  in  obedience  to  the  divine  call  he  for- 
sook his  kindred,  and  obeyed  the  Lord.  Israel  was  not 
at  liberty  to  join  in  worshi^D  with  any  strange  nation; 
and  if  a  prophet  arose  among  them  who  taught  contrary 
to  their  law,  they  were  not  to  hearken  to  his  words.  The 
separation  was  typified  by  Israel  as  a  chosen  people  or 
nation.  Under  their  law  the  unequal  yoking  of  differ- 
ent animals  was  forbidden;  also  the  sowing  of  a  field 
with  mingled  seed,  and  wearing  garments  mingled  of 
wool  and  linen,  (Lev.  19:19),  which  typified  separation 
from  the  world.  These  prohil)itions  are  figurative,  but 
replete  with  instruction,  and  no  doubt  are  designed  for 
the  enlightenment  of  believers  under  the  new  dispensa- 
tion. They  may  fittingly  signify  that  the  faithful  should 
not  be  yoked  with  the  unfaithful,  or  the  truly  enlight- 
ened with  the  spiritually  blind,  as  Paul  teaches  in  2  Cor. 
6:14-16. 

The  jealousy  of  the  Lord  over  Israel  is  manifest  in 
regard  to  their  forming  alliances  with  the  Gentiles. 
They  were  to  dwell  alone,  and  not  to  be  reckoned  among 
the  nations.  The  Lord  is  no  less  jealous  now  of  his 
spiritual  Israel.  Christ  says,  "Ye  are  not  of  the  world; 
I  have  chosen  you  oat  of  the  world;"  hence  the  Christian 
to  be  true  to  his  espousals  can  form  no  alliances,  nor 
make  no  compromises  with  tlie  spirit  of  the  world, 
whether  it  is  that  wbich  he  finds  in  his  flesh,  or  that 
which  is  without,  or  whether  it  is  that  he  finds  much 
of  in  the  popular  professions  of  religion.  And  as  the 
Lord  ever  rebuked  those  in  Israel  who  attempted  to 
teach  a  perversion  of  his  statutes,  thus  showing  that 


Moral  Ethics  of  Israel  Typical.  \  119 

they  ''Hated  instruction,"'  and  warned  his  people  against 
them ;  so  under  the  gospel  dispensation  he  frequently  and 
earnestly  warns  his  followers  to  beware  of  false  teachers 
and  unfaithful  disciples,  and  bids  them  to  withdraw 
from  them.  How  fully  does  all  this  reprove  the  prac- 
tice of  joining  in  the  worship  of,  and  comforting  those 
who  do  not  accept  and  obey  the  entire  gospel  of  the  king- 
dom of  Christ ;  and  how  completely  it  rebukes  those  who 
justify  this  practice  upon  the  ground  that  good  may 
come  from  having  fellowship  with  such. 

"Whatsoever  parteth  the  hoof,  and  is  cloven-footed, 
and  cheweth  the  cud,  among  beasts,  that  shall  ye  eat." 
(Lev.  11 :3.)  Parting  the  hoof  very  aptly  represents 
separation  from  the  world,  and  from  all  manner  of  sin; 
and  chewing  the  cud  typifies  a  serious  reading  of,  and 
meditation  upon  the  word  of  life,  or  Gospel  of  Christ, 
such  as  the  apostle's  precepts :  "Let  every  one  that 
nameth  the  name  of  Christ  depart  from  iniquity:" 
"Let  the  word  of  Christ  dwell  in  you  richly."  The 
Israelites  were  not  only  forbidden  to  eat  the  fie&h  of 
unclean  animals,  but  they  were  not  allowed  to  touch  their 
dead  bodies.  All  these  figurative  precepts  are  far  reach- 
ing, and  abound  with  spiritual  instruction.  When  there 
is  a  comparison  made  between  the  nature  and  disposition 
of  the  two  classes  of  animals,  it  impresses  the  mind  with 
what  a  Christian  is  to  cherish,  and  what  he  is  to  avoid. 

The  foundation  and  ground  of  the  outward  separa- 
iion  is  the  inward  separation  of  the  heart  from  all  un- 
righteousness, both  open  and  concealed.  The  oittward 
separation  from  the  idle  pastimes  of  the  world,  and  from 


120  Separation  From    Unjaithful   Worship. 

false  worship,  without  the  inward  separation,  would 
be  hypo3risy,  and  be  displeasing  to  the  Lord.  All 
Christians  are  under  a  most  solemn  obligation  to  sepa- 
rate from  all  iniquity.  They  can  make  no  covenants  nor 
compromises  with  it.  They  will  demonstrate  the  higher 
life  by  a  separation  from  the  worldly  life — the  spirit 
of  the  world ;  and  will  cherish  purity  of  heart  and  sanc- 
tity of  spirit.  They  are  born  again,  and  are  partakers 
of  the  divine  nature,  and  love  what  God  loves,  and  hate 
what  he  hates.  Therefore,  they  separate  from  the  cor- 
ruptions, contentions,  pride  and  follies  of  this  world. 
If  they  should  through  weakness  be  betrayed  into  an 
unchristian  act,  they  confess  it,  condemn  it,  and  repent 
of  it.  How  can  they  countenance  that  in  others  which 
they  condemn  in  themselves.  How  then  can  they  join  in 
the  worship  of  those  who  engage  in  litigation,  and  often 
live  in  contention  and  strife,  when  they  ever  feel  con- 
strained to  testify  against  such  deeds  as  unchristian?  Or 
how  can  they  consistently  and  conscientiously  bid  God's 
speed  to  those  who  are  upon  erring  ways? 

It  has  frequently  been  remarked  that  the  right  Avay 
to  purify  the  profession  of  religion  is  to  mingle  with  the 
churches,  take  part  in  their  services,  set  them  a  good 
example,  and  teach  them  the  good  and  right  way.  Such 
reasoning  is  plausible,  but  it  is  not  scriptural.  The 
language  of  the  scripture  is,  "Come  out  from  among 
them;"  "Mark  them  which  cause  divisions  and  offenses 
contrary  to  the  doctrine  which  ye  have  learned,  and 
avoid  them."  If  a  member  of  any  of  the  many  so-called 
churches  should  awaken  to  a  true  knowledge  of  the 


No  Concord,  Must  be  Separate.  121 

requirements  of  the  gospel,  and  should  insist  upon  obedi- 
ence to  the  commandments  of  Christ  and  of  his  apostles, 
he  would  discover  that  he  could  accomplish  nothing, 
since  they  have  not  the  princi])le  and  foundation  of  the 
sanng  doctrine  of  Christ;  and  so  he  would  be  necessi- 
tated to  come  out  from  among  them,  and  they  would 
also  gladly  part  from  his  company  as  a  church-member. 
Such  a  person  would  be  of  as  little  use  to  them  as  the 
ark  of  the  covenant  was  to  the  Philistines.  It  became 
an  affliction  to  them,  and  they  were  anxious  to  be  reliev- 
ed of  its  presence.  "Can  two  walk  together  except  they 
be  agreed?"  (Amos  3:3.)  Weighty  words  these  of  the 
prophet.  Israel  and  the  Lord  were  not  in  accord,  and 
how  could  they  walk  together?  How  could  Israel  reas- 
onably expect  God's  presence  and  support  unless  they 
walked  in  his  statutes,  which  was  to  walk  with  hun? 
Even  so  now,  if  we  would  walk  with  the  Lord,  we  must 
walk  in  gospel  order — walk  in  His  steps.  He  recognizes 
such  only;  and  his  promises  are  to  them.  Then  how 
could  a  faithful  soul  join  in  the  service  of  any  who  do 
not  honor  the  whole  counsel  of  God,  and  yet  be  accept- 
able to  him  ? 

In  worldly  trades  and  professions  there  are  certain 
principles  involved  which  those  must  acquire  who  wish 
to  engage  in  them  with  a  prospect  of  success;  for  if  they 
do  not  have  the  principles,  they  cannot  comprehend  the 
system.  And  in  order  to  labor  in  harmony,  they  must 
agree,  which  they  cannot  unless  they  work  by  the  same 
rule  based  on  the  same  principles.  In  the  medical 
profession  there  are  different  systems  of  practice  based 


122  Separation  From    Unfaithful   Worship. 

upon  clifTerent  princiitles.  Those  of  the  same  school  or 
system  can  work  in  harmony,  hut  those  of  opposite  sys- 
tems cannot.  Although  laboring  for  the  same  end,  they 
cannot  consistently  consult  together;  neither  can  they 
jointly  administer  medicines.  "Can  two  walk  together 
except  they  be  agreed?" 

Two  persons  professing  to  be  Christians,  holding 
such  opposite  views  as  the  following  must  be  possessed  of 
different  principles.  The  pojjular  view  is,  The  division 
of  professed  Christians  into  many  denominations  is  ad- 
missible, as  is  also  the  waging  of  just  wars,  the  prosecu- 
tion at  law  in  behalf  of  justice,  the  swearing  of  legal 
oaths,  infant  church-membership,  and  conformity  to  the 
world  in  living  in  the  pride  of  life.  The  other  view 
is  A  Christian  cannot  consistently  serve  as  a  soldier, 
he  cannot  sue  at  law  in  defense  of  his  reputation  and 
property,  he  cannot  swear  a  legal  oath,  and  cannot  con- 
form to  this  vain  world  in  its  customs  and  pastimes,  nor 
are  infants  proper  -subjects  for  church  membership. 
Two  persons  entertaining  such  opposite  views  can  not 
both  be  right,  and  therefore  cannot  consistently  worship 
together.  If  it  is  right  for  the  one  to  hold  to  the  latter 
sentiments,  then  he  should  be  constrained  through  love 
to  refuse  to  join  in  the  worship  of  the  other  holding  to 
the  former  ground,  for  his  conviction  and  awakening,  in 
the  hope  of  his  better  enlightenment. 

^■'Wherefore  my  dearly  beloved  flee  from  idolatry." 
(1  Cor.  10:14.)  All  professed  Christians  admit  that 
joining  in  idol-worship  is  wrong  and  displeasing  to  the 
Lord ;  but  they  assert  there  is  no  idol- worship  now  among 


True  Spirit  of  Devotion.  Vl% 

professed  Christians,  since  they  all  recognize  the  only 
true  God,  Crealor  of  heaven  and  earth,  and  Jesus  Christ 
the  Son  of  God,  as  the  Savior  of  sinners.  Nevertheless, 
all  unregenerate  persons  are  spiritual  idolators,  since 
they  serve  the  creature  and  love  the  world ;  and  the  love 
of  the  Father  is  not  in  them.  The  fact  of  a  persson  di- 
recting his  prayer  to  Clirist  does  not  constitute  him  a 
Christian.  To  be  a  Christian  one  must  have  the  spirit 
of  Christ,  which  is  the  spiritual  life  of  the  Christian ;  for 
that  life  is  nourished  by  every  ^^■o^d  that  proceeds  out  of 
the  mouth  of  God;  and  that  Spirit  of  truth  will  separate 
every  child  of  God  from  the  spirit  of  the  world  and  its 
idle  workers,  and  lead  him  in  obedience  to  every  scrip- 
tural injunction. 

The  heathen  directing  his  petition  to  an  idol,  and 
the  nominal  Christian  his  petition  to  God,  (being  yet  in 
his  sins)  are  of  the  same  religion,  since  they  fulfil  the 
same  unmortiiied  fleshly  desires.  Worship  directed  to 
different  objects,  while  the  worshipers  have  unregener- 
ated  hearts,  leaves  them  in  the  same  relation  to  God,  as 
it  does  not  in  any  way  affect  their  spiritual  state.  Two 
persons,  both  living  after  the  flesh,  the  one  a  professed 
worshiper  of  God,  the  other  a  devotee  of  Buddha,  are 
nevertheless,  both  enemies  to  the  truth  and  to  God,  since 
they  are  led  by  the  same  spirit,  and  are  fulfilling  the  de- 
sires of  their  fallen  nature.  Those  who  reject  the 
grace  of  God  and  continue  to  live  in  opposition  to  the 
life  and  doctrine  of  Christ,  are  as  much  his  enemies  as 
those  were  who  crucified  him.  These  crucified  him 
outwardly  or  personally;  and  those  crucify  him  inward- 


l34         Separation  From    Unfaithful   Worship. 

ly  or  in  spirit,  by  rejecting  his  grace  and  holy  truth, 
Judas  kissed  Christ  and  said,  "Hail,  Master,"  and  thus 
betrayed  him;  and  those  who  profess  to  love  him,  and 
shut  him  out  of  their  hearts  by  not  suffering  his  spirit 
to  rule  them,  because  they  love  the  friendship  of  the 
world,  and  the  praise  of  man,  and  the  pleasures  of  sin, 
more  than  the  virtues  of  Christ,  are  guilty  of  crucifying 
him  afresh.  It  is  quite  evident  that  the  open  idolator, 
and  the  professed  unregenrate  Christian  are  of  the  same 
religion;  and  are,  therefore,  both  idolaters,  serving  the 
prince  of  darkness.  Christians  will  separate  from  the 
worship  of  such  out  of  love,  as  a  testimony  against  their 
disobedience. 

It  did  not  avail  when  the  Jews  set  up  the  claim 
of  being  Abraham's  children,  because  they  did  not  the 
works  of  Abraham;  neither  did  it  avail  that  they  pro- 
fessed that  God  was  their  Father,  while  their  hearts  were 
filled  with  malice  and  wickedness.  Jesus  answered  them, 
"If  ye  were  Abraham's  children,  ye  would  do  the  works 
of  Abraham ;"  and,  "If  God  wore  your  Father  ye  would 
love  me,  for  I  proceeded  forth  and  came  from  God." 
They  were  Abraham's  lineal  descendants,  and  were  pro- 
fessed worshipers  of  the  God  of  Israel ;  b^^t  their  hearts 
were  not  right,  and,  therefore,  their  worship  and  ser- 
vice was  idolatry.  Jesus  charged  them  with  being  in 
the  service  of  the  devil :  "Ye  are  of  your  father  the  devil, 
and  the  lusts  of  your  father  ye  will  do." 

It  is  evident  that  any  one  void  of  the  love  of  God, 
though  he  profess  to  be  a  believer  in  Jesus  Christ,  is  not 
an   acceptable   worshiper.     The   prophet   Isaiah   refers 


God  will  Reject  Such.  126 

to  the  solemn  assembly  of  the  Jews,  how  they  oftered 
sacrifices  and  burnt  ofl'erings,  and  spread  out  their  hands 
toward  the  Lord,,  and  raised  their  voices  in  solemn  pray- 
er;   yet   the   Lord   declared   he   would    not   smell  into 
their  solenm  assemblies;  and  when  they  spread  forth 
their  hands,  he  will  hide  his  faoe  from  them;  and  when 
they  make  many  prayers,  he  will  not  hear.     (Isaiah 
1:11-15.)     Why  did  the  Lord  reject  their  service?     It 
was  not  because  thev  wore  not  zealous  in  worship.     Why 
then  could  he  not  accept  it?     Because  they  were  diso- 
bedient.     So  it  is  at  the  present  time.     "Not  every  one 
that  saith  unto  me,  Lord,  Lord,  shall  enter  into  the 
kingdom  of  heaven;  but  he  that  doeUx  the  will  of  my 
Father  which  is  in  heaven.'' 

From  the  foregoing  testimonies  it  is  evident  that 
all  worship  is  not  acceptable  to  God;  and  that  it  is  not 
only  not  acceptable  to  him,  but  that  much  of  it  is  an 
abomination  to  him.     This  being  the  case,  it  is  evident 
that  God's  children  cannot  consistently  join  m  any  wor- 
ship or  religious  service  that  is  not  in  agreement  with 
scripture  testimony.     "Many  will  say  to  me   m  that 
dav   Lord.  Lord,  have  we  not  prophesied  in  thy  namer 
and  in  thv  name  have  cast  out  devils?  and  in  thy  name 
done  manv  wonderful  works?     And  then  will  I  profess 
unto  them,  I  never  knew  you;  depart  from  me,  ye  thai 
work  iniquity."   (Hatt.  7  :22,  23.)     Here  the  allusion  is 
not  to  idol  worshipers,  but  to  professed,  zealous  worship- 
er.  of  the  true  God.     Can  the  ciiildren  of  God  counten- 
ance what  he  reproves?     Surely  not.     Therefore,  they 
are  impelled  by  true  charity  to  withdraw  from  all  wor- 


126         Separation  From    Unjaith/nl    Worship. 

ship  that  disagrees  with  gospel  requirements.  Israel 
had  this  test  for  the  prophets:  If  there  arose  among 
them  a  propliet  who  gave  them  a  sign  or  wonder,  and 
the  sign  or  wonder  came  to  pass,  but  the  prophet  taught 
the  worship  of  other  gods,  then  they  were  not  to  heark- 
en to  his  words.  Under  the  law  those  who  taught  the 
people  obedience  to  the  law,  and  directed  them  into 
truth  and  righteousness,  were  true  prophets.  Those  who 
flattered  the  princes  and  the  priests  in  their  disolx-jienco, 
and  promised  peace  contrary  to  the  law  of  God,  were 
false  prophets,  and  were  avoided  by  all  the  faithful  of 
Israel.  Elijah  and  the  seven  thousand  unknown  to  him 
who  had  not  kissed  Baal,  nor  bowed  their  knees  to  him, 
stood  aloof  from  the  popular  homage  paid  him. 

Christ's  instructions  were,  "Beware  of  false  proph- 
ets which  come  to  you  in  sheep's  clothing,  but  inwardly 
they  are  ravening  wolves.  Ye  shall  know  them  l.-y  their 
fruits."  The  sheep's  clothing  is  the  profession  of  faith 
in  Christ  and  of  obedience  to  his  word.  It  conveys  the 
idea  of  sanctity,  and  of  harmlessness.  A  preacher  may 
appear  blameless  in  his  walk  and  conversation;  and. 
manifest  a  zeal  for  the  conversion  of  souls  by  directing 
the  people  to  Jesus  Christ,  the  Savior  of  sinners,  and 
teaching  them  to  place  their  whole  confidence  in  his 
blood  and  righteousness,  and  yet  be  a  false  prophet.  If 
he  does  not  lead  the  people  by  teaching  and  by  example 
in  faithful  obedience  to  all  the  commandments  of  the 
Lord  Jesus,  he  surely  coMaforts  them  in  their  sins.  There 
are  many  intelligent,  honorable,  and  most  worthy  men 
who  fill  the  office  of  the  ministry,  who  teach  that  it 


Divisions  arc  Encouraged.  127 

does  not  inatter  to  wliat  chi'rch  or  denominatiou  a  per- 
son belongs,  if  he  is  onl}^  sincere,  then  he  is  a  good 
Christian.  Such  teaching  is  contrary  to  sound  doctrine, 
and  en-jourages  divisions.  The  apostle  writes,  "^lark 
them  whicli  cause  divisions  and  offences  contrary  to  the 
doctrine  ye  have  learned  and  avoid  them."  We  have 
previously  endeavored  to  demonstrate  the  unity  of  the 
church.  It  is  either  correct  or  incorrect  that  all  the 
redeemed  of  the  Lord  are  united  in  faith,  doctrine  and 
practice,  and  constitute  one  united  church.  If  it  can 
be  demonstrated  by  the  Scriptures  that  Christ  came  to 
destroy  the  works  of  the  devil,  to  recreate  man  after 
the  image  of  him  who  did  create  him  in  the  beginning, 
to  giv^e  him  power  to  become  a  son  of  God,  and  to  unite 
all  the  children  of  God  together,  one  and  inseparable, 
then  those  who  oppose  the  doctrine  of  unity  are  not 
faithful  witnesses  of  Christ.  But  this  position  is  very 
offensive  to  many  worthy  and  learned  persons.  To  them 
it  evinces  a  lack  of  intelligence  and  of  charity ;  and 
they  take  it  as  an  evidence  of  narrow-mindedness,  if 
not  of  self-righteousness.  But  notwithstanding  these 
views  of  our  friends,  the  word  of  the  Lord  stands  firm, 
and  will  l">e  our  judge  at  the  last  and  coming  day. 

If  the  cliurch  of  Christ  may  consist  of  two  separate 
and  distinct  organizations,  not  united  in  faith,  doctrine 
and  worship,  then  it  may  consist  of  a  thousand  separate 
organizations.  Some  of  our  friends  even  claim  that 
divisions  are  advantageous;  that  they  stimulate  effort  for 
the  conversion  of  sinners,  and  serve  as  an  accommoda- 
tion to  differences  of  opinion  entertained  by  different 


128         Separation  From    Uiifaithfzil    Worship. 

persons.  But  we  would  ask,  which  way  should  the  ac- 
commodation he?  Shonld  those  who  seek  salvation  ac- 
commodate themselves  to  gospci  requirements,  according 
to  Clirist's  teaching,  '"If  any  man  will  come  after  me, 
let  him  deny  hiinself,  and  take  up  his  cross  daily  and 
follow  me?'"'  Or  should  they  he  encouraged  to  helieve 
that  the  word  of  the  Lord  Avill  yield  to  a3commodato 
itself  to  their  opinion?  These  popular  and  apparently 
reasonable  views  stand  in  hold  o]jposition  to  plain  gospel 
teaching  and  those  who  maintain  tliem  are  not  spirit- 
ually enlightened ;  they  are  false  propliets.  and  are  to 
be  avoided.  No  one  i?  a  true  proplict  who  does  not 
teach  and  enforce  obedience  to  all  tlie  commandments 
of  Christ  and  his  apostles,  and  tb.at  not  in  the  letter, 
but  in  the  spirit. 

T<!  it  not"  rcmarl;able  tl-at  in  tin's  profpssodly  en- 
lightened a2"e  learned  theoloo-jans  regard  so  little  the 
plain  teacliings  of  the  iSTew  Testament?  Tt  assuredly 
teaches  that  the  church  of  Christ  is  one  united  body,  the 
same  in  faith  and  practice  Avh^rov^r  it  exists ;  and  it 
enjoins  upon  the  ministry  the  resf^onsihle  duty  of  labor- 
ing, without  respect  of  persons,  to  kco^)  it  pure  in  love 
and  unity.  It  enforces  the  non-worldly  hfe.  for  Chris- 
tians are  chosen  out  of  the  world  ;  tbey  do  not  conform 
tc  its  vain  fashions,  nor  indulge  in  foolish  talking  and 
in  idle  pastimes,  which  tend  only  to  the  gratification  of 
the  carnal  nature ;  nor  take  part  in  the  temporal  gov- 
ernment; not  practice  coercion  or  violence;  nor  resist 
evil;  but  suffer  passively  for  well  doing;  thus  following 
the  footsteps  of  their  Master. 


The  Shepherd  and  His  Sheep.  129 

There  is  much  time  wasted  in  attending  places  of 
amusement,  and  in  the  preparation  of  gay  attire  for  the 
perishable  body.     These  things  are  the  invention  of  the 
carnal   mind,   and   persons   who   have   experienced  the 
power  of  redemption  by  being  spiritually  baptized  into 
Christ's  death,  and  have  thereby  been  raised  to  newness 
of  life,  will  not  waste  their  time  in  vain  conversation,  nor 
adorn  their  perishable  bodies  to  gratify  the  pride  of  life, 
in  attempting  to  draw  admiration  to  themselves.  Among 
the  great  mass  of  professors  of  religion  at  the  present 
time,  there  is  no  question  as  to  liberty  in  dress,  furnish- 
ing of  houses,  and  indulging  in  light-minded  conversa- 
tion, called  pleasantry.     The  members  of  most  churches 
have  unlimited   privileges  in  these  things.     Ministers 
give  encouragement  to  their  flocks  by  their  example. 
They  dress  according  to  the  ever  changing  fashions, 
live  in  finely  furnished  houses;  engage  freely  in  mirth- 
ful conversation,  and  attend  the  theatre,  and  other  pub- 
lic amusements,  join  the  lodges,  and  in  about  every  way 
follow  the  worldly  life  in  these  things.     Wlien  Tetsel 
sold  indulgencies  to  whoever  would  buy,  Luther's  soul 
was  stirred  within  him,  and  he  rose  up  in  his  might 
against  it ;  but  do  not  the  general  practices  of  the  minis- 
try of  today  in  reality  license  every  member  of  their 
churches  to  do  just  as  they  are  doing?     And  how  can 
it  be  otherwise  under  these  conditions  than  that  the 
church  and  the  world  have  their  interests  in  common 
in  altogether  too  many  ways. 

In  the  consideration  of  the  worldliness  of  the  popu- 
lar churches,   we   are   led   to   the   important   inquiry: 


130         Separation  From    Unfaithful   Worship. 

Where  is  the  humility,  meekness,  peace  and  non-world- 
liness  of  primitive  Christianity?  Where  is  the  dividing 
line  between  the  church  and  the  world?  The  popular 
church  of  today  bears  the  spirit  and  life  of  the  world. 
"They  that  are  after  the  flesh  do  mind  the  things  of  the 
flesh."  (Eom.  8:5.)  If  the  foregoing  representation  oi 
the  popular  churches  is  correct,  then  their  worship  is 
not  acceptable  to  God;  and,  in  consequence,  his  child- 
ren will  separate  from  it.  "And  wh.en  he  putteth  forth 
his  own  sheep,  he  goeth  before  them,  and  the  sheep 
follow  him,  for  they  know  his  voice.  And  a  stranger 
will  they  not  follow,  but  will  flee  from  him ;  for  they 
know  not  the  voice  of  strangers."  (John  10:4,  5.)  "As 
my  Father  hath  sent  me,  even  so  I  send  you."  (John 
20:31.)  All  faithful  ministers  are  shepherds  watching 
over  the  flock.  They  have  the  spirit  of  their  ]\'[aster; 
tliey  teach  what  he  taught,  and  love  what  he  loves.  He 
was  the  great  Shepherd  who  gave  his  life  for  the  sheep. 
The  ministers  sent  by  him  serve  the  church  out  of  love, 
and  not  for  money,  nor  for  any  worldly  consideration.  ^ 
Such  faithful  pastors  the  sheep  hear  and  obey,  for  they 
know  their  voice ;  but  the  voice  of  a  stranger  they  know 
not;  they  flee  from  him.  The  pastor  who  sanctions  di- 
visions, self  defense,  litigation,  conformity  to  the  world, 
the  retention  of  known  sinners  in  the  church,  is  a  stran- 
ger that  enlightened  believers  will  i^ot  hear.  The  prin- 
ciple of  the  separation  being  love,  it  influences  all  who 
possess  it  to  stand  by  the  word  of  God,  and  to  uphold 
and  defend  it  by  all  means  consonant  with  love,  even  to 
the  extent  of  separating  from  all  forms  of  worship  not 


Love    The    True  Basis.  131 

ir  harmony  with  the  doctrine  of  Christ.  They  are  con- 
strained through  love  to  prayerfully  and  conscientiously 
lay  off  this  testimony  for  the  awakening  and  salvation 
of  those  who  are  in  error.  Christ  said  to  his  disciples, 
"And  it  shall  turn  to  you  for  a  testimony."  (Luke 
21:13.)  This  is  the  object  of  Christians  separating 
from  all  worship  not  bearing  fruits  consistent  with  liv- 
ing, saving  faith. 

\¥liencver  any  one  unites  in  worship  with  another, 
he  gives  evidence  of  approval,  and  bids  him  God's  speed. 
Such  action  savors  of  unfaithfulness  and  darkness  when 
there  is  no  unity.  Quite  recently  we  heard  it  advoca- 
ted that  if  a  member  of  any  of  the  so-called  orthodox 
churches  does  wliat  is  right,  is  morally  honest,  kind, 
charital)le,  and  a  devoted  worshiper,  he  is  certainly  a 
Christian,  even  if  some  of  his  brethren  do  not  live  Chris- 
tian lives;  and  that  he  may  partake  communion  with 
them  without  doing  wrong.  Such  teaching  sounds  well, 
but  it  encourages  evil,  and  is  contrary  to  many  plain 
commands  of  the  New  Testament,  among  which  are 
those  found  in  Matt.  18  :15-19,  1  Cor.  5  :4-13,  2  Thess. 
3:11-15,  and  3:6.  Those  who  teach  such  doctrine  are 
corruptors  of  the  pure  doctrine  of  Christ,  and,  conse- 
quently, are  deceivers  and  false  prophets;  and  Chris- 
tians will  not  hear  them.  For  it  is  quite  evident  from 
God's  word  that  any  body  of  people  assuming  to  partake 
of  the  Lord's  holy  communion  express  thereby  that 
they  are  in  spiritual  union  and  fellowship  with  Christ 
and  with  one  another;  and  if  saints  and  sinners  partake 
together  they  belie  what  they  represent,  dishonor  God 


132         Separation  From    Unfaithful   Worship. 

and  his  ordinance,  and  bring  condemnation  upon  them- 
selves according  to  Paul  in  1  Cor.  11 :27-29. 

Attendance  at,  and  giving  audience  to  an}^  public 
service  is  an  expression  of  approval;  just  as  those  who 
attend  public  amusements  do  by  their  presence  give 
evidence  of  their  approval  of  them.  "\\Tien  a  professed 
Christian  attends  a  public  meeting  where  religious  ser- 
vices are  performed,  his  presence  is  evidence  that  he  rec- 
ognizes the  service  as  beneficial  to  souls,  and  promotive 
of  God's  honor,  and  he  thereb}'^  bids  it  God's  speed.  How 
can  any  one  who  is  enlightened  take  such  liberty  unless 
he  recognizes  the  worshipers  as  sound  in  faith  and  doc- 
trine ? 

Not  hearing  unfaithful  preachers  is  of  scriptural 
authority.  It  is  a  deed  of  love  designed  to  beget  reflec- 
tion, and  effect  amendment  of  life  in  those  from  whom 
we  separate.  Jesus  Christ  is  the  spiritual  Bridegroom, 
and  the  church  is  the  bride.  She  must  be  perfect  in 
love  and  obedience.  If  she  falls  in  love  with  the  world, 
and  Jier  affections  become  divided,  he  will  reject  her. 
"Ye  cannot  serve  God  and  Mammon,"  "Ye  adulterers 
and  adulteresses,  know  ye  not  that  the  friendship  of  the 
world  is  enmity  with  God?"  (James  4:4.)  These  were 
not  natural  adulterers;  but  any  one  who  professes  to 
be  a  member  of  Christ's  body  as  his  bride,  and  at  the 
same  time  courts  the  friendship  of  the  world ;  seeking 
honor,  and  slighting  his  convictions  of  duty,  because  of 
worldly  advantages,  is  guilty  spiritually  of  committing 
adultery  with  the  harlot  of  this  world.  The  church  of 
Christ  must,  therefore,  be  loyal  to  her  Bridegroom.  She 


Why  we  Separate  From    The  Plain   Churches.     133 

will  not  trifle  with  the  spirit  of  worldly  religion,  and 
contaminate  herself.  She  cannot  hear  the  voice  of  stran- 
gers, for  the  chaste  bride  is  true  to  her  husband,  and 
spurns  the  flattery  and  caresses  of  strangers.  This  can 
truly  be  said  of  the  thousands  of  martyrs  of  the  six- 
teenth century,  whose  lives  were  most  exemplary,  as  ac- 
Imowledged  by  their  enemies.  They  conscientiously  re- 
fused to  hear  the  preachers  whom  they  did  not  recognize 
ab  miiiisters  of  Christ,  and  exposed  the  unscriptural  doc- 
trines and  practices  of  the  prevailing  churches,  and 
thus  forfeited  their  lives  for  this  testimony  of  Jesus. 

It  may  occur  to  some  of  our  friends  that  there  are 
many  churches  professing  non-resistance,  who  do  not 
conform  to  the  world  in  its  pride  and  lightmindedness, 
and  who  observe  strict  moral  discipline.  You  may  ask, 
why  separate  from  such?  For  the  following  reasons: 
First,  they  do  not  recognize  unity,  or  that  there  can  be 
but  one  church  of  Christ  united  in  faith  and  practice, 
the  same  Avherever  it  exists.  Secondly,  they  do  not 
hold  sound  views  upon  the  doctrine  of  non-resistance, 
for  they  tolerate  litigation  and  self-defense  before  the 
courts  in  some  cases;  and  some  vote  and  hold  oflBces 
under  the  civil  government,  which  no  non-resistant  can 
consistently  do ;  and  they  also  become  members  of  char- 
tered corporations,  thus  making  themselves  liable  for 
the  actions  of  such  bodies.  Thirdly,  they  unite  in 
preaching  and  worshiping  with  those  to  whom  they  re- 
fuse communion.  And  yet  many  of  these  testify  pri- 
vately and  publicly,  by  word  at  least,  against  the  popu- 
lar churches  and  their  ministry,  and  manifest  a  lack  of 


134         Separation  From   Unjaith/ul   Worship. 

confidence  in  their  works;  still  tliey  preach  with  them, 
and  bow  with  them  in  worship,  and  some  make  an  effort 
to  hear  them  on  special  occasions.  This  at  least  is 
inconsistency  if  not  hypocrisy.  Some  of  the  ministers 
justify  themselves  in  this  liberty,  because  they  do  not 
regard  them,  nor  call  them  brethren.  That  is,  they 
preach  with  them,  notably  at  funerals,  and  join  with 
them  in  prayer,  but  do  not  publicly  acknowledge  them 
as  brethren.  This  they  refuse  to  do  because  the  popular 
preachers  justify  infant  baptism,  swearing  of  oaths,  and 
self-defense.  But  why  not  call  them  brethren?  Do 
they  not  regard  them  as  ministers  of  Christ  directing 
a  dying  world  in  the  way  of  life?  If  not,  why  do  they 
stand  side  by  side  with  them  in  the  capacity  of  minis- 
ters of  Christ?  Why  do  they  w^orsliip  together  in  the 
attitude  of  prayer  ?  Such  liberty  surely  gives  encourage- 
ment to  the  hearers  to  believe  that  such  prjeachers  are 
called  of  God  to  minister  in  his  word.  But  if  they  rec- 
ognize those  with  whom  they  preach,  and  with  whom 
they  join  in  worship,  as  ministers  of  Christ,  they  do  a 
great  wrong  by  refusing  publicly  to  recognize  them  as 
brethren. 

Some  of  the  ministers  of  the  plain  denominations 
give  as  a  reason  for  preaching  with  those  with  whom 
they  are  not  united  in  doctrine,  that  they  are  solicited  by 
friends  to  do  so,  or,  in  other  words,  are  called ;  and  that 
it  is  the  duty  of  a  minister  to  obey  when  called.  It 
should,  however,  be  borne  in  mind  that  it  is  the  duty  of 
a  minister  of  Christ  to  declare  the  whole  counsel  of 
God;  and  it  undoubtedly  is  his  duty  to  go  when  he  is 


They  Are  Not  Consistent.  135 

called,  but  upon  conditions  that  no  restraint  is  imposed 
upon  him,  and  that  he  be  left  free  to  obey  his  conviction 
of  duty.  If  these  were  sincere  in  their  profession,  they 
would  be  necessitated,  when  called  to  preach  with  those 
who  maintain  undue  liberties,  to  testify  openly  that  they 
do  not  recognize  them  as  ministers  of  Christ,  and  give 
the  ground  for  such  a  protest.  By  this  means  alone 
could  they  be  consistent  in  occupying  the  position  they 
now  do;  but  every  one  readily  recognizes  that  such  a 
course  would  be  very  offensive,  and  would  cause  disorder; 
nor  would  such  liberty  be  accorded  them  by  those  who 
call  them  to  serve  with  those  preachers ;  neither  would  it 
be  edifying.  Therefore,  the  only  plain  way  open  is  to 
refuse  such  requests  as  that  of  preaching  and  uniting  in 
prayer  with  those  with  whom  we  are  not  united. 

Some  of  those  maintain  that  when  called  to  preach 
with  others  with  whom  they  are  not  united,  they  go  out 
free ;  by  which  they  mean  that  they  speak  the  truth  and 
spare  not.  We  know,  however,  that  they  do  not  go  free, 
according  to  their  profession;  for,  if  they  did,  they 
would  not  be  called  to  serve  with  those  men  whom  they 
now  condemn  by  their  profession,  and  yet,  by  their 
preaching  and  praying  with  them,  comfort  them,  and 
mislead  their  hearers.  Again,  those  plain  denomina- 
tions attend  each  others  public  service,  but  refuse  each 
other  participation  in  the  church  ordinances.  They  do 
not  commune  together.  In  this  they  are  much  more  in- 
consistent than  the  popular  churches  who  admit  all  of 
good  standing  in  other  denominations  to  their  commun- 
ion; for  they  testify  against  other  churches,  then  wor- 


136         Separation  From   Unfaithful   Worship. 

ship  with  theni;,  and  afterwards  deny  them  the  conunun- 
ion. 

There  are  those  who  baptize  by  trine  immersion, 
who  occasionally  attend  the  public  service  of  other  plain 
denominations ;  but  if  one  of  those  whom  they  go  to  hear 
preach  would  desire  to  unite  with  their  church,  they 
would  re-baptize  him.  But  why  should  they  do  so  ?  Are 
those  ministers  whom  they  go  to  hear  not  called  to 
preach?  If  they  are  called  to  preach,  they  are  also 
authorized  to  administer  baptism.  From  whence  then 
have  these  men  the  scripture  authority  to  re-baptize  any 
one  who  had  been  baptized  by  a  minister  of  Christ  ?  If 
they  do  not  regard  these  men  as  ministers  of  Christ  why 
do  they  hear  them  preach,  contrary  to  Christ's  teaching  ? 
We  would  ask  the  ministers  of  any  of  the  plain  denomi- 
nations, which  of  the  many  churches  is  the  church  of 
Christ  ?  If  a  troubled  soul  should  come  to  you  for  coun- 
sel to  find  the  way  of  life,  and  the  church  of  Christ,  to 
which  of  the  many  churches  would  you  direct  him?  If 
you  answer,  to  the  church  of  which  you  are  a  minister, 
then  by  that  act  you  would  testify  that  you  are  a  mem- 
ber and  a  minister  of  the  church  of  Christ,  besides  which 
you  recognize  no  other.  Then  how  can  you  take  the  lib- 
erty to  hear  those  ministers  who  are  not  members  of  the 
church  of  Christ?  We  maintain  that  the  church  of 
Christ  is  not  a  sect,  but  it  is  the  lody  of  Christ,  anima- 
ted by  liis  spirit,  and  united  in  love.  Therefore  we  as- 
sert that  there  is  no  middle  ground  and  that  our  plain 
friends  are  necessitated  to  occupy  one  of  two  positions; 
either  that  there  is  one,  united,  visible  church,  of  which 


They  Re -Baptize.  137 

Christ  is  the  head;  or  that  the  cliurch  of  Christ  consists 
of  the  good  in  all  the  different  denominations.  Mark, 
if  they  accept  the  last  proposition,  then  the  test  of  a 
Christian  is  his  good  intentions,  and  his  moral  life.  If 
they  accept  the  first  proposition,  they  are  inconsistent  in 
joining  in  worship  with  those  of  the  other  denomina- 
tions. If  they  accept  the  last,  they  are  inconsistent  in 
holding  close  communion.  For  these,  and  other  incon- 
sistencies, we  refuse  to  hear  the  preachers  of  the  plain 
denominations. 

We  are  not  insensible  to  the  fact  that  in  all  the  de- 
nominations, both  plain  and  fashionable,  there  are  many 
morally  honest  persons  of  amiable  dispositon,  diligent  in 
good  works;  such  as  clothing  the  naked,  feeding  the 
hungry,  and  receiving  the  stranger  into  their  houses; 
and,  in  a  general  way,  laboring  with  their  worldly  means 
and  their  talent  for  the  amelioration  of  their  fellow 
creatures.  We  highly  appreciate  their  moral  worth  and 
general  kindness  of  disposition ;  but  neither  of  the  above 
named  virtues,  nor  all  of  them  together,  would  consti- 
tute a  Christian.  To  be  a  Christian,  is  to  love  Christ, 
and  obey  him;  which  if  these  kind  friends  would  do^ 
they  would  come  out  of  the  so-called  churches,  where 
Christ's  commands  are  not  obeyed,  and  separate  from 
them. 

It  is  claimed  rhat  not  hearing  the  preachers  is  at 
variance  with  Paul's  teaching.  "Prove  all  things;  hold 
fast  that  which  is  good."  (1  Thess.  5  :21.)  The  conclu- 
sion is  drawn  from  this  text  that  it  is  not  only  a  privil- 
ege, but  a  duty  to  hear  the  preachers  who  come  in  the 


1S8         Separation  From   Unfaithful   Worship. 

name  of  Christ.  The  apostle's  epistle  was  written  to 
the  church  of  Christy  and  his  counsel  was  that  they 
should  prove  all  things  by  the  infallible  standard,  the 
revealed  will  of  God.  Their  liberty  and  duty  in  the 
matter  of  proving  was  limited  to  the  church,  which  was 
then  one  body,  of  one  faith;  for  sectarianism  was  then 
unknown.  They  were  not  to  go  outside  the  church  to 
prove  the  sentiments  advanced  by  the  world.  The  apos- 
tle to  the  Corinthians  writes,,  "For  what  have  I  to  do 
to  judge  those  that  are  without?"  The  sentiment  of 
the  apostle  is  that  in  the  church  there  is  liberty,  and  all 
the  members  are  on  an  equality.  They  have  the  liberty 
to  reveal  their  exercises,  to  make  known  their  revela- 
tions ;  and,  notably,  those  in  the  ministry.  But  all  mem- 
bers enjoy  the  privilege  of  proving  all  that  is  taught, 
either  by  the  ministers,  or  by  private  members,  and  hold- 
ing fast  to  that  which  is  good;  that  is,  such  doctrine  or 
interpretation  as  accords  with  the  teachings  of  the  New 
Testament,  and  with  their  experience.  Thus  they  would 
be  edified  in  their  association  with  one  another.  The 
teaching  of  Paul  does  not  direct  away  to  those  churches 
which  have  already  been  proven  and  found  wanting. 

It  is  also  asserted  that  the  separation  is  in  violation 
of  our  Lord's  instruction  as  recorded  in  Matt.  7  :l-5, 
"Judge  not,  that  ye  be  not  judged."  It  is  worthy  of 
notice  how  frequently  allusion  is  made  to  this  text.  "We 
have  heard  friends  speak  of  the  very  disorderly  conduct 
of  some  professors  of  religion,  and  comment  freely  upon 
it;  but  presently  they  remembered  that  it  is  written, 
"Judge  not,  that  ye  be  not  judged."     From  our  youth 


Said  to  be  at   Variance  with  Paul's   Teaching     139 

we  have  frequently  heard  it  remarked  that  it  is  wrong 
to  judge.  It  will  be  observed  that  Christ  taught,  "he- 
ware  of  false  prophets;  ye  shall  know  them  by  their 
fruits."  In  this  text  it  is  enjoined  upon  us  to  know 
false  prophets.  To  know  is  to  have  a  fixed  opinion, 
which  is  attained  by  the  judgment  of  the  mind.  An  en- 
lightened mind  adopts  tlie  revealed  will  of  God  as  the 
basis  for  its  conclusions. 

-  One  of  Ciirist's  names  is  Counselor.  All  his  coun- 
sels are  consistent,  and  in  perfect  agreement.  There 
must  then  be  a  consistent  way  to  reconcile  those  texts 
that  at  first  sight  appear  to  conflict.  When  he  said, 
'■'Judge  not/"  he  meant  that  his  disciples  and  followers 
should  not  suspect  each  other's  motives.  The  apostle 
teaches,  "'Wherefore  dost  thou  judge  thy  brother,  or  set 
at  naught  thy  brother."  Here  he  has  reference  to  liber- 
ties taken  that  are  not  in  themselves  sinful,  but  offensive 
to  fellow-believers.  In  such  cases  one  should  not  judge 
another,  so  as  to  suspect  his  motives,  since  "Charity 
thinketh  no  evil."  One  believer  shall  not  judge  anoth- 
er in  things  in  thtnnselves  not  sinful,  even  when  the 
failing  is  through  want  of  watchfulness,  or  thoughtful- 
ness,  or  through  lack  of  discretion.  He  shall  not  be 
judged  and  condemned  as  wicked  at  heart;  for  in  the 
case  of  sinning  through  weakness,  which  is  afterward  re- 
pented of  and  acknowledged,  such  failing  shall  be  for- 
given, the  confession  accepted,  and  the  motive  as  to 
sincerity  not  judged.  As  we  can  not  see  into  the  heart, 
it  is  wrong  to  judge  the  motive  of  any  one,  where  there 
are  no  manifest  fruits  of  wickedness. 


140         Separation  From    Unfaithful   Worship. 

But  some  might  ask,  Is  it  ever  right  to  judge  ?  We 
answer  thus :  If  a  man  steals,  he  is  a  thief,  and  not  an 
honest,  law-abiding  citizen.  Those  who  pronounce  him 
a  thief,  speak  truthfully;  yet  they  judge  him,  but  only 
according  to  his  actions.  The  man  who  habitually  gets 
drunk,  ]S  a  drunkard.  He  is  known  to  be  such  by  his 
life;  yet  he  is  judged,  but  not  by  the  judgment  that 
Christ  forbids.  A  citizen  who  transgresses  any  one  of 
the  laws  of  his  country  is  not  a  loyal  subject,  and  if  any 
one  transgresses  the  doctrine  of  Christ,  while  professing 
to  be  a  Christian,  he  manifests  his  principles  by  his 
fruits.  He  is  judged  by  the  word  of  the  Lord,  which  de- 
clares, "He  that  saith,  I  know  him,  and  keepeth  not 
his  comanmdments,  is  a  liar  and  the  truth  is  not  in 
him;"  and  again,  ''by  their  fruits  ^-e  shall  know  them.'^ 
If  a  professed  Christian  sues  at  the  law  in  defence  of 
his  reputation  or  property,  he  transgresses  the  doctrine 
of  Christ,  and  is  already  judged ;  and  if  the  true  follow- 
ers of  Christ  testify  that  he  is  not  a  Christian,  they 
simply  proclaim  what  his  fruits  witness.  Therefore,  the 
separation  is  not  in  opposition  to  the  command,  "Judge 
not."  That  command  has  reference  to  judging  the  mo- 
tives; and  does  not  forbid  judgment  based  on  the  man- 
ifest acts  of  persons. 

We  will  notice  one  more  text  that  is  adduced  as  evi- 
dence against  the  separation.  "The  scribes  and  Phari- 
sees sit  in  Moses'  seat ;  all  therefore  whatsoever  they  bid 
you  observe,  that  observe  and  do,  but  do  not  ye  after 
their  works."  (Matt.  23:2,  3.)  It  was  the  calling  and 
office  of  the  scribes  and  Pharisees  to  read  the  law  on  the 


Scribes  and  Pharisees  in  Moses"  Seat.         141 

Sabbath.  The  scribes  were  also  expositors  of  the  law. 
It  is  evident,  however,  that  those  to  whom  Christ  direct- 
ed the  Jews,  did  not  pervert  the  law;  or  he  could  not 
have  said,  "tlie}^  sit  in  Moses'  seat."  The  reason  why 
Christ  directed  his  disciples  and  the  people  to  the  scribes 
and  Pharisees,  was  because  the  law  was  still  in  force,  for 
it  was  not  yet  fulfilled;  and  its  typical  sacrifices  were 
not  yet  abolished ;  the  veil  of  the  temple  was  not  yet  rent, 
and  the  abiding  reality  had  not  yet  come.  But  after 
Christ  was  offered  once  for  all,  and  the  demands  of  di- 
vine justice  were  satisfied,  the  victory  won,  and  eternal 
life  secured,  the  true  tabernacle  reared,  and  the  spirit- 
ual Avorship  restored,  he  did  not  direct.his  people  to  the 
scribes  and  Pharisees,  but  to  those  who  were  regenerated, 
and  who  were  true  worshipers  of  God.  Under  the  old 
Testament  dispensation  the  Jews  were  directed  to  the 
teachers  appointed  under  Moses,  who  taught  obedience 
to  the  law  and  its  ceremonies.  The  ceremonies  and  or- 
dinances of  the  law  were  figurative  and  shadowy,  and 
have  ceased  under  the  New  Testament  dispensation,  in 
which  there  is  the  appointment  of  a  ministry,  who,  as 
true  shepherds,  lead  the  fiock  uPon  the  green  pastures 
of  the  gospel.  They  dispense  the  bread  of  life  to  hungry 
pouls ;  they  preach  the  everlasting  Gospel  of  Christ — ^the 
unadulterated  word  of  God — not  for  earthly  reward, 
but  from  ^ove.  To  such  pastors  and  teachers,  who  are 
.ambassadors  in  his  stead,  Christ  directs  the  people. and 
especially  those  who  are  willing  to  obey  the  truth  and 
become  his  disciples.  The  new,  spiritual  dispensa- 
tion has  come.     Its  subjects  are  regenerated  souls,  living 


142  Separation  From   Unfaithful   Worship. 

stones',  spiritual  worshipers.  Such  souls  hunger  and 
thirst  after  the  broad  and  water  of  life.  They  desire 
teachers  who  are  fall  of  the  Hojv  Ghost,  and  who  can. 
direct  them  to  the  fountain  of  living  water.  True  pas- 
tors and  teachers  are  examples  to  the  fiock;  they  are 
vigilant,  sober,,  of  good  behavior,  patient,  not  covetous, 
apt  to  teach,  and  sound  in  tioctrine.  Such  pastors  and 
teachers  Christ  and  his  apostles  ordained,  and  such  the 
member^  will  hear  and  obey ;  but  they  will  refuse  to 
join  in  the  Avorship  of  tho«e  who  are  not  in  harmony 
with  the  eternal,  uncbanging  word  of  God;  and  also 
refuse  to  hear  all  preachers  Avho  do  not  lead  iheir  flocks 
into  the  obedienoe  of  the  gospel. 

To  the  great  majority  of  professed  Christians,  the  Sep- 
aration or  not  joining  in  worship  with  those  not  sound  in 
faith  and  doctrine,  is  a  strange  and  incomprehensible, 
thing,  and  tbose  who  practice  it  are  looked  upon  with 
disfavor.  We  are  constrained  to  tell  su?h  of  our  friends, 
for  whom  we  have  the  highest  regard,  that  it  ousrht  not 
be  necessarv  for  us  to  state  that  the  Christian  dare  not 
be  influenced  bv  splfisb  mo+ivos  for  if  be  worild  consent 
to  "confer  with  flesh  and  blood."  he  would  in  this,  as 
in  all  thing's  nertainins'  to  the  divine  life,  soon  lose  the 
aid  and  comfort  of  tbe  Divine  Presence.  We  all  sbould 
know  that  carnal  reason  is  tbe  creat  onemv  and  destrover 
of  the  true  Chrstian  faith.  We  should  also  know  that  what 
seems  ri<?ht  and  proner  to  tbe  natural,  unconverted  -per- 
son, general! V  proves  to  be  at  variance  Avith  the  spirit 
and  teachins:  of  the  crosnel.  Paul  says.  "The  flesh  lust- 
eth  againgt  the  spirit,  and  the  spirit  against  the  flesh," 


IVe  Must  Be   Consistent.  143 

and  our  Savior  to  Xicodemus,  "Ye  must  be  born  again." 
Tt  is  the  new  man,  tlie  man  renewed  in  his  mind  by  the 
enliglitening  influence  of  the  Holy  Spirit,  and  thus 
freed  from  tlie  carnal  will,  and  dead  to  the  world  and 
worldly  honors,  that  mu^t  test  the  consistency  or  incon- 
sistency of  the  doctrine  of  the  Separation.  If  what  we 
have  presented  upon  this  subject  is  in  accord  with  Scrip- 
ture teaching,  then  we  have  no  choice,  but  must  accept 
it  as  a  part  of  our  duty,  no  matter  how  much  the  flesh 
may  suffer,  or  liow  great  a  cross  it  may  be  to  us.  And 
we  frankly  admit  that  such  it  is  to  the  flesh  to  lay  off 
this  testimony  to  all,  that  we  can  not  accept  as  ortho- 
dox, nor  can  we  in  any  way  encourage  me  prevailing 
views  and  practi:-es  of  the  many  organizations  profess- 
ing *-o  l»c  worshiiiers  of  the  true  Cod;  bul  we  have  the 
witness  of  the  Spirit  within  us,  supported  by  the  sure 
testimony  of  the  Word,  that  the  only  consistent  and  tru- 
ly charitable  course  for  us  to  pursue  is  to  separate  from 
the  same. 

We  insist  as  a  duty  that  we  direct  to  those  things 
^v•^,ich  tend  to  elevate  and  advance  the  soid's  welfare,  and 
that  lead  to  the  obedience  of  the  gospel.  True  love  will 
not  allow  us  to  shirk  any  duty  that  we  really  owe  to  our 
fellow  man.  and  surely  one  of  our  obligations  is  to  point 
f-ut  whatever  of  error  we  see.  that  has  served' as  a  base 
for  false  l\ope.  We  know  full  well  that  just  here  we 
arc  charged  -ftnth  selfishness,  and  even  with  a  want  of 
courtesy;  but  wc  trust  that  we  know  our  hearts,  and 
every  one  ouglrt  to  accord  us  so  much  charity  as  to  ac- 
cept our  word  when  we  say  that  it  affords  no  kind  of 


144         Separation  From    Unfaithful  Worship. 

earthly  pleasure  to  be  necessitated  to  do  this  service,  and 
fell  rely  it  docs  not  bring  ns  any  worldly  honor.  But 
cv(-^ry  faithful  servant  becomes  inured  to  that  inward 
SI  rife,  in  which  the  whole  armor  of  God  must  be  brought 
into  service  to  quel]  the  uprisings  of  the  carnal  will, 
that  the  commandments  of  the  Lord  may  prevail. 

The  prophets  of  old  were  commanded  to  cry  aloud 
and  spare  not;  and  if  they  failed  to  declare  the  whole 
counsel  of  the  Lord,  then  the  blood  of  the  people  was 
required  at  their  hands.  When  the  Lord  spake,  it  was 
not  their  office  to  question  his  word,  but  to  obey  it.  So 
it  has  ever  been  that  what  the  Lord  speaks,  or  commands, 
is  right,  and  what  he  forbids  is  wrong;  and  it  is  not  for 
man  to  insinuate  his  views  or  preferences.  So  when 
the  Lord  commands,  we  must  obey;  and  when  he  forbids, 
we  must  refrain.  When  Adam  and  Eve  were  forbidden 
to  eat  of  the  fruit  of  the  tree  of  the  knowledge  of  good 
and  evil,  it  was  not  their  office  to  question  the  propriety 
or  impropriety  of  such  a  prohibition,  nor  its  benefits, 
but  to  obey.  So  of  Xoah  when  instructed  concerning 
the  building  of  the  ark,  and  the  saving  of  a  remnant 
of  the  hiunan  family,  and  of  the  land  animals ;  his  nat- 
ural reason,  if  called  into  use.  would  have  filled  his 
mind  with  objections :  but  his  only  duty  was  to  believe 
and  obey.  When  we  turn  to  the  Lord  calling  Abraham 
'out  of  his  country  from  his  kindred;  and  then  promising 
-him:  ah  innumerable  posterityj  for  an  evidence  of  wliich 
;he  had  to  wait  beyond  what  is  natural,  and  then  C9m- 
manding  him  to  offer  up  as  a  burnt  offering  that  only 
child  of  the  promise,  we  have  another  example  where 


Separation  From    Unfaithful   Worship.         145 

faith  and  obedience  remained  alone  as  man's  portion. 
Although  the  Lord  promised  Abraham  that  he  would 
give  the  land  of  Canaan  to  him  and  his  posterity,  yet 
they  must  sojourn  in  a  strange  land  over  four  cen- 
turies. Then  %\hen  about  to  be  delivered  they  were 
commanded  to  institute  the  Jewish  Passover  to  save 
themselves  from  the  destroying  angel ;  and  when  on  the 
banks  of  tlie  "Red  Sea,  and  Pharoah  and  his  host  within 
sight,  they  were  commanded  to  "stand  still  and  see  the 
salvation  of  the  Lord."  They  might  have  questioned 
the  wisdom  of  either  one,  or  even  all  these  providences, 
but  the  only  part  that  they  could  do  to  please  the  Lord 
was  to  believe  and  obey.  When  the  tabernacle  was 
reared,  and  the  ceremonial  law  instituted,  and  sacrifices 
beyond  number  were  required  to  be  offered,  often  no 
doubt  taxing  heavily  the  means  of  those  who  offered 
them,  and  a  large  assembly  of  priests  and  Levites  had  to 
be  supported  by  the  industries  of  the  rest,  it  was  not  their 
privilege  to  question  the  wisdom  nor  the  propriety  of 
any  part  of  it,  but  simply  to  obey.  When  the  man  of 
God,  by  the  word  of  the  Lord,  went  out  of  Judah  to 
Jeroboam  at  Bethel  to  cry  against  the  altar,  or  idola- 
trous worship  at  that  place,  he  was  given  this  charge: 
"Eat  no  bread,  nor  drink  no  water,  nor  turn  again  by 
the  same  way  that  thou  earnest ;"  but,  being  prevailed 
upon  by  a  pretended  prophet,  violated  his  commission, 
and  so  perished.  Here  again  we  have  the  strongest 
proof  that  any  one  in  the  service  of  the  Lord  can  make 
no  compromises,  nor  in  any  way  cavil  at  his  commands, 
but    }'ield    obedience,    doubting    nothing.     Evidences 


146  Separation  From    Unfaithful   'Worship. 

without  number  could  be  produced  from  the  Bible  to 
prove  that  we  can  give  no  place  to  carnal  reason^  or  to 
human  wisdom,  or  popular  opinion;  but  that  we  must 
lay  aside  our  logic  and  our  natural  preferences,  and  ac- 
cept unconditionally  the  word  of  the  Lord  as  the  man 
of  our  counsel. 

Then  we  might  ask,  why  should  it  be  considered  so 
very  uncharitable,  and  such  an  uncalled  for  thing  for 
those  who  try  in  their  great  weakness  to  walk  in  the  fear 
and  counsel  of  the  Lord,  to  refuse  to  join  in  the  worship 
of  those  who  neglect  or  reject  much  of  the  plainest  and 
most  weighty  part  of  his  word,  and  who  do  not  esteem 
the  service  of  the  Lord  as  paramount  to  every  earthly 
consideration.  If  we  all  can  accept  that  it  was  wise 
and  proper  for  the  Lord  to  forbid  his  people  to  worship 
with  tbeir  neighbors.or  to  admit  them  uncircumcised  into 
their  temple,  why  can  we  not  see  as  well  that  all  un- 
faithful worship  must  be  protested  against  and  avoided 
as  being  equally  wrong  and  hurtful.  The  Lord  knows 
what  is  for  our  good,  and  how  to  provide ;  and  we  well 
know  that  the  apostle  sa^'^s  truly,  "Evil  communications 
corrupt  good  manners;"  and  again,  "A  little  leaven 
leaveneth  the  whole  lump;"  for  we  have  all  witnessed 
that  the  Christian  needs  every  help  and  encouragement, 
and  must  avoid  everAi^hing  tbat  would  tend  to  an  undue 
influence  If  the  apostle  Paul  saAv  proper  to  counsel  us  to 
"Abstain  from  all  appearance  of  evil,"  surely  we  should 
abstain  from  that  which  we  Imow  to  be  evil.  The  Lord 
speaks  of  himself  as  a  "jealous  God ;"  jealous  of  his 
people,  and  jealous  of  their  worship.  He  can  not  be 
honored  by  any  service  not  strictly  in  accord  with  his 
word ;  nor  will  he  countenance  it ;  nor  will  he  acknowl- 
edge those  who  do  countenance  it. 


BENEFICIARY  ORGANIZATIONS. 


The  enlightened  nations  of  the  world  have  a  care 
for  the  afflicted  in  body  and  mind,  for  the  aged  and 
helpless,  the  fallen  and  the  outcast.  Individual  efforts 
and  organizations  provide  homes  and  helps,  and  the 
benevolences  provided  reach  out  to  meet  the  wants  of 
suffering  humanity.  Associations  are  formed  for  mu- 
tual benefit  and  advantage  in  business  affairs,  in  social 
amusements,  for  researches  and  investigations  in  the 
sciences,  and  in  every  avenue  of  human  effort  and  inter- 
est. These  associations  may  be  helpful  naturally  and 
morally,  making  better  men  and  women,  more  faithful 
in  the  duties  of  life,  and  may  lift  them  to  a  higher 
plane  than  they  would  have  attained  without  these  aids. 

There  is  a  multiplicity  of  societies  or  fraternal  or- 
ganizations involving  the  beneficiary  idea,  many  of 
which  are  known  as  secret  societies.  The  design  of  all 
these  is  to  serve  some  benevolent  or  reformatory  pur- 
pose, to  furnish  aid,  and  to  help  ameliorate  the  afilic- 
tions  common  to  mankind.  Some  also  include  an  in- 
surance feature  in  tbeir  work.  Some  give  benefits  in 
sickness,  others  in  death,  but  generally  in  both.  The 
benefits  given  and  services  rendered  at  such  times  to 
the  members  of  these  societies  are  helpful  in  supplying 
their  needs,  and  often  without  this  help  they  could  not 


148  Beneficiary  Organisations. 

provide  for  themselves.  The  membership  is  made  up 
of  church  members  and  non-church  members,  of  those 
who  accept,  and  of  those  who  reject  revelation.  The 
requirements  do  not  rise  above  the  moral  life.  Not- 
withstanding their  secrecy,  and  the  binding  oaths  and 
ceremonies  of  the  initiations,  ministers  of  the  gospel 
and  leaders  in  the  churches  are  affiliated  with  them; 
and  they  are  even  credited  with  being  an  helpmate  to 
the  church. 

It  has  been  expressed  that  there  is  more  love  in 
the  secret  order  than  in  the  church.  The  idea  is  that 
it  has  more  care  for  its  sick  and  afBicted  than  the 
church  has;  and  on  that  account  many  persons  regard 
these  organizations  as  carrying  out  the  spirit  of  gospel 
teaching,  and  their  work  is  accepted  by  such  as  a 
Christian  work,  pleasing  to  God  and  a  fulfillment  of  his 
will.  It  is  this  misconception  of  the  divine  will,  which 
leads  people  to  such  works  of  benevolence,  instead  of 
directing  them  to  a  full  submission  of  mind  and  heart 
to  God,  that  prompts  us  to  refer  to  these  associations 
and  their  work.  We  desire  to  invite  attention  to  the 
higher  calling  of  those  who  hear  Christ  and  follow  him 
in  his  teaching. 

As  a  rule  beneficiary  societies  confine  their  benefits 
to  their  members  only.  Each  member  makes  an  equal 
weekly  or  monthly  payment,  and  in  case  of  sickness  or 
death  the  same  benefits  are  paid  to  the  rich  as  are  paid 
to  the  poor  members.  They  have  a  basis  for  their 
financial  work  similar  to  that  of  life  and  accident  insur- 
ance ;  and  as  all  bear  alike  the  charges,  so  all  share  alike 


Beneficiary  Organizations.  149 

the  advantages,  thus  making  it  a  mutual  benefit,  not  a 
charity;  for  when  the  dues  are  not  paid,  they  become 
non-beneficiary,  however  destitute  they  may  be.  Even 
though  some  of  these  associations  at  times  extend  help 
to  such  as  could  not  claim  it  by  right,  but  are  favored 
because  of  special  relation  to  the  order,  still  it  stands  as 
the  principle  of  the  beneficiary  work  to  limit  its  help 
to  its  own  membership.  It  does  not  reach  out  after 
the  destitute  and  atBicted  who  cannot  help  bear  the 
financial  burdens  of  the  order,  and  policy  generally 
dictates  the  exclusion  of  such. 

Whether  the  primary  object  is  to  care  for  the  wants 
of  the  sick,  as  is  done  by  beneficiary  societies,  or  wheth- 
er on  a  more  philanthropic  basis  to  elevate  mankind, 
to  increase  the  fund  of  general  knowledge,  to  raise  the 
standard  of  morals,  or  to  bring  in  a  higher  culture,  they 
are  all  in  agreement  with  the  economy  of  the  world. 
As  no  institution  rises  higher  than  the  source  from 
which  it  emanates,  so  all  these  varied  efforts  are  limited 
to  the  degree  of  civilization  and  enlightenment  attain- 
ed by  the  age  in  which  they  exist. 

As  institutions  in  the  world  we  have  no  criticism 
to  pass  upon  their  design  or  their  work,  but  when  they 
are  accepted  and  regarded  as  a  fulfillment  of  the  Chris- 
tian work,  or  as  representing  the  highest  and  best  form 
of  Christianity  in  the  world,  we  are  constrained  to  say 
that  they  are  based  upon  the  same  principle  that  all 
worldly  institutions  are.  The  good  they  have  in  view 
is  the  earthly  comfort  and  welfare  of  their  members. 
It  does  not  comprehend  the  spiritual  duty  to  God  and 


150  Beneficiary  Organizations. 

to  one  another  as  taught  in  the  scriptures.  Therefore, 
without  detracting  any  from  the  merit  due  them  for  the 
benefits  they  confer,  they  must  be  classed  with  the 
world;  because  all  organizations  which  are  regulated  by 
the  principles  of  the  world  are  in  accord  with  the  econ- 
omy of  the  world,  and  so  belong  to  the  world. 

Jesus  Christ  was  not  in  accord  with  the  world, 
neither  will  his  Church,  which  is  one  with' him,  be  in 
accord  with  it.  Therefore,  Christians  can  have  no  part 
nor  fellowship  with  organizations  which  are  in  harmony 
with  the  spirit  of  the  world,  and  are  regulated  by  the 
same  principles  that  regulate  and  control  worldly  affairs. 
They  have  no  common  interest,  and  there  can  be  no  affin- 
ity. This  necessarily  brings  a  separation  from  the  world  to 
all  who  hear  Christ  and  submit  to  the  guidance  of  his 
grace  and  spirit.  This  was  manifested  in  his  life  and 
teaching;  for  as  he  was  not  of  the  world,  so  he  did  not 
attempt  to  teach  it  how  to  regulate  its  affairs.  He  left 
it  with  the  teaching  which  had  preceded  his  coming 
into  the  world,  and  addressed  himself  to  the  individual 
whom  he  desired  to  awaken  to  a  realization  of  his  spir- 
itual needs  in  order  that  he  might  "ilee  from  the 
wrath  to  come"  and  find  comfort  in  his  blessed  Gospel 
message. 

Moses  gave  to  Israel,  from  Mount  Sinai,  the  law 
which  reflects  the  purity  of  God,  and  is  a  revelation  of 
his  righteousness.  He  also  gave  a  civil  law  to  Israel 
based  upon  justice  and  equity  and  upon  the  principle 
of  this  law  human  governments  rest.  It  demands  pro- 
tection for  the  good,  punishment  for  the  transgressor, 


Beneficiary  Organizations.  151 

and  provides  for  the  litigation  of  disputed  questions. 
We  recognize  this  as  necessary,  and  that  no  other  basis 
could  be  established  for  worldly  governments,  and  for 
all  institutions  created  by  them.  The  more  closely 
they  are  patterned  after  its  spirit,  the  more  just  and 
equitable,  and  the  better  they  will  be.  This  gave  to 
the  world  all  that  it  could  comprehend,  and  under  it, 
man  could  be  morally  good,  just,  upright  and  faithful 
in  the  relations  of  this  life,  and  develop  a  high  civili- 
zation. The  ^Mosaic  teaching,  however,  could  not  devel- 
op the  spiritual  life.  That  required  a  re-creation. 
Hence  Christ  gave  no  counsel  for  the  regulation  or  con- 
trol of  worldly  institutions  of  any  kind  or  character. 
So  those  who  hear  his  invitation  and  accept  it,  come 
out  of  the  world,  and  leave  it  with  all  its  affairs,  its 
govermnents  and  institutions,  to  be  directed  and  regula- 
ted by  such  as  are  in  accord  with  it.  They  do  not  op- 
pose nor  interfere  with  its  affairs,  but  simply  stand 
aloof  from  them,  recognizing  that  such  belong  to  a 
kingdom  of  a  different  nature  and  character  from  that 
into  which  Christ  calls  his  followers. 

Jesus  calls  his  followers  out  of  the  world.  The 
service  he  requires  of  them  demands  a  renunciation  of 
the  world.  "Ye  are  not  of  the  world,  even  as  I  am  not 
of  the  world."  The  standard  as  revealed  in  the  New 
Testament  teaching,  and  exemplified  in  the  life  of  Jesus, 
is  an  illustration  of  the  economy  of  heaven.  It  rises 
above  earthly  standards.  "Except  a  man  be  born  again, 
he  cannot  see  the  kingdom  of  God."  This  new  birth  is 
;a  "renewal  in  knowledge  after  the  image  of  him  that 


152  Beneficiary  Organizations. 

created  him."  "That  which  is  born  of  the  spirit  is 
spirit."  A  spiritual  birth  begets  a  spiritual  life.  This 
spiritual  life  was  necessary  to  the  establishment  of  the 
Church  of  Christ  upon  earth.  This  life  does  not  come 
from  the  church,  but  the  church  results  from  the  re- 
storation of  this  life  to  man.  As  the  church  is  com- 
posed of  individuals,  so  each  member  must  be  born 
anew,  and  thereby  becomes  a  partaker  of  the  spiritual 
life.  Without  this  life  the  church  of  Christ  cannot 
exist.  As  this  life  comes  through  faith  in  Christ,  so 
its  fruit  will  be  in  harmonj^  with  his  teaching,  and 
in  accord  with  the  will  of  God. 

As  Jesus  Christ  is  the  foundation  of  his  Church, 
"The  gates  of  hell  shall  not  prevail  against  it."  It  is 
possessed  of  the  greatest  power  in  the  world,  the  power 
of  divine  love — ^the  true  charity  that  gains  the  victory. 
"For  whatsoever  is  born  of  God  overcometh  the  world." 
This  love  will  ever  work  for  the  upbuilding  of  the  inner 
life,  and  for  the  mastery  over  sin.  Its  service  will  be 
to  support  the  weak,  warn  the  unruly,  and  counsel  those 
who  err  in  order  that  all  may  remain  in  obedience  to  the 
divine  unction,  and  escape  from  the  snares  of  the  world 
and  the  corruption  of  fallen  nature.  Thus  the  church 
is  a  home  for  the  children  of  God.  a  refuge  from  the 
world  and  its  influences. 

Christians  in  their  church  relation  are  bound  to- 
gether by  a  stronger  bond  than  that  of  any  worldly  or- 
ganization. The  "love  of  God  in  the  soul"  is  the  prin- 
ciple upon  which  it  rests,  and  its  effect  is  to  unite  all 
who  posses?  it  by  enduring  ties.     Where  can  there  be 


Bene^ciary  Organizations.  153 

found  a  pociety  whose  menil)ers  are  united  by  ties  of 
affection,  and  permeated  by  tlie  warming  influences  of 
divine  love,  so  strong  as  the  church  of  Christ,  whose 
members  will  endure  privation  for  one  another?  Who 
would  render  aid  more  cheerfully  than  they?  for  they 
would  not  knowingly  let  a  member  suffer  for  lack  of 
the  necessaries  of  life,  and  would  divide  the  last  loaf 
with  a  hungry  brother?  "Whoso  hath  this  world's 
goods,  and  seeth  his  brother  have  need,  and  shutteth 
up  his  bowels  of  compassion  from  him,  how  dwcUeth 
the  love  of  God  in  him?  Let  us  not  love  in  word, 
neither  in  tongue,  but  in  deed  and  in  truth." 

The  cliurch  as  a  congregation  of  believers,  in  whose 
hearts  dwells  the  spirit  of  unselfish  love,  walking  in 
harmony  with  the  precepts  of  Jesus,  will  have  a  care 
for  one  another.  Though  there  be  infirmities  and  fail- 
ures, yet  love  will  not  cease  its  work  until  it  masters  the 
evil  and  restores  the  bond  of  confidence.  Hence  in  the 
helpfulness  that  springs  from  a  discharge  of  the  duty 
one  believer  owes  to  another,  we  find  revealed  in  Matt. 
18  :15-17,  the  great  benefit  of  the  church  relation,  and 
the  source  of  its  power  to  live  in  peace  and  union.  Such 
a  relationship  carries  with  it  unity  of  mind  and  pur- 
pose, and  a  sympathy  that  enters  into  the  daily  life, 
with  its  trials  and  temptations,  its  sorrows  and  afflic- 
tions, supplying  the  natural  wants,  and  giving  spiritual 
aid  and  comfort;  thus  being  a  benefit  both  naturally 
and  spiritually. 

Jesus  said  to  his  disciples,  "This  is  my  command- 
ment that  ye  love  one  another  as  I  have  loved  you.^*^ 


154  Beneficiary  Organizations. 

If  the  churches  taught  and  lived  the  spirit  of  true  love 
in  obedience  to  this  injunction,  would  there  be  occasion 
for  any  member  to  unite  with  a  beneficiary  or  secret 
society  to  make  provision  for  time  of  sickness  or  aflflic- 
tion?.  Would  they  not  care  for  their  needy  and  afflict- 
ed; clothing  the  naked,  feeding  the  hungry,  and  minis- 
tering to  the  weak  and  burdened  ? 

May  we  not  then  ask,  do  the  churches  offer  an  asy- 
lum for  sin-burdened  souls?  Are  they  a  refuge  from 
the  snares  and  spirit  of  worldliness?  Do  they  separate 
from  the  pomp,  pride  and  glory  of  this  world  ?  Do  they 
.  not  live  in  accord  witJi  the  customs  and  practices  of 
the  moral  world  and  move  in  the  same  sphere?  In  idle 
conversation,  mirth  and  foolishness;  in  worldly  adorn- 
ment, show  and  parade;  at  the  theatre,  the  ball-room 
and  the  card-table;  in  strife,  litigation  and  war;  in 
political  intrigue,  in  speculative  enterprise;  and,  in 
short,  in  the  political,  business  and  social  world  of  to- 
day? 

To  such  as  regard  the  help  of  the  fraternal  socie- 
ties as  a  discharge  of  the  Christian  duty,  or  who  find 
comfort  in  the  work  under  the  impression  that  faithful- 
ness in  those  duties  will  be  a  fulfillment  of  the  require- 
ment "to  love  our  neighbor,"  as  taught  in  the  Gospel, 
we  invite  attention  to  this  consideration:  These  obli- 
gations devolve  upon  the  membership  only  so  long  as 
they  mutually  discharge  the  same  duties  to  each  other, 
make  the  same  payments  and  render  the  same  services, 
even  though  the  ability  to  do  so  with  some  may  be  ex- 
tremely limited;  and  if  from  any  cause  and  lapse  in 


Beneficiary  Organizations.  155 

"their  duty,  the  help  ceases.  But  in  the  church  of 
•Christ  we  will  find  that  "to  love  our  neighbor"  compre- 
hends the  apostle's  injunction,  "Owe  no  man  anything 
but  to  love  one  another,"  that  is,  not  only  to  do  good 
to  those  that  do  good  to  us.  but,  after  a  faithful  dis- 
charge of  duty  to  realize  that  there  still  remains  a  per- 
petual obligation  to  love;  and  that  this  reaches  out  even 
to  those  that  hate  us  and  do  us  evil. 

The  beneficiary  society  in  its  work  cares  for  its  own 
members  upon  a  business  basis ;  but  the  Christian  is 
directed  by  true  charity  in  supplying  the  natural  wants, 
and  in  fulfilling  the  highest  measure  of  love  by  labor- 
ing for  the  spiritual  welfare  of  his  fellow-man;  and 
'this  includes  all  men  without  distinction  as  to  race  or 
-nationality,  to  social  or  physical  conditions. 


